^  PRINCETON,     N.     J. 


^^'    JlU^J/^-Jf 


Division. 
Section    . 


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Shelf. Number /. 


Z22a 


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LECTURES, 


DELIVERED    AT    BOWDOIN    COLLEGE, 


OCCASIONAL    SERMONS, 


BY  JESSE  APPLETON,  D.  D, 

Late  President  of  Bowdoin  College. 


BRUNSWICK. 

PBIITTED   BY  JOSEPH   CRIFElN- 

1822. 


4   \^ 


MAINE  DISTRICT. 

BE  IT  REMEMBERED,  That  on  the  twenty  fourth  day  of  April,  A.D.  1822, 
in  the  forty  sixth  jcear  of  the  Independence  of  the  United  States  of  America, 
JOSEPH  GRIFFIN,  of  the  Maine  District  has  deposited  in  this  office,  the 
title  of  a  book,  the  right  whereof  he  claims  as  proprietor,  in  the  words  following, 
to  wit; — "  Lectures,  delivered  at  Bowdoin  College,  and  occasional  sermons,  by 
Jesse  Appleton  D.  D.  late  president  of  Bowdoin  College." — In  conformity  to  the 
act  of  the  Congress  of  the  United  States,  entitled,  "An  act  for  the  encouragement 
of  Learning,  by  securing-  the  copies  of  Maps,  Charts,  and  Books  to  the  authors 
and  proprietors  of  such  copies  during  the  times  therein  mentioned."  And  also 
to  an  act,  entitled  "  An  act,  supplementary  to  an  act.  entitled  an  act  for  the  en- 
couragement of  Learning,  by  securing  the  copies  of  Maps,  Charts,  and  Books  to 
the  authors  and  proprietors  of  such  copies  during  the  times  therein  mentioned; 
and  extending  the  beiiefiis  thereof  to  the  arts  of  designing,  engraving,  and  etching 
historical,  and  other  prints." 

JOHN  MUSSEY,  Jun.   Clerk  of  the  District  Court,  Maine. 


%# 


LECTURES. 

ON  THE  NECESSITY  OP  REVELATION. 

t.  As  it  appears  from  the  character  of  thelieatlien  gods      1 — 12 

tl.  — The  same  subject  illustrated  by  a  view  of  the  ^ods 

and  the  worship  of  ancient  heathen 13 — 25 

lil, Of  the  gods  and  worship  of  modern  pagans      .    .     .  25 — 88 

TV.  Of  heathen  morals,  especially  among  the  ancients  39 — 52. 

V.  Of  heathen  morals,  both  ancient  and  modern       .     .  33 — 65 

VI. By  exhibiting  the  incompetency  of  ancient  piiiloso- 

phers,  as  guides  in  religion     ........  66 — 78 

ON  HUMAN  DEPRAVITY. 

VII.            Extent  of  the  divine  law 79—39 

VIII. Proofs  of  human  depravity  from  observation  and  ex- 
perience  ,     .     .     .     .  90 — 100 

IX.  Same  subject  from  the  history  of  mankind       .     .     .   101 — 112 

X.  Objections  answered. — Prooffrom  Scripture       .     .   113 — 124 

XI.  Degree  of  corruption.     Objections  answered.     Con- 

nexion between  Adam  and  posterity     125 — 135 

ON  ATONEMENT. 

XII. Preliminary  reasoning 136 — 144 

XIII. Scripture  proofs 145 — 156 

XIV.           •- Objections  answered. — Inquiry  respecting  the  digni- 
ty of  Christ 157—167 

ON  REGENERATION. 

XV. Nature  of  regeneration 168 — 179 

XVI.  For  whom  it  is  necessary 130 — 191 

XVII.         Divine  agency  in  producing  it 192 — 204 

XVIII. Its  distinguishing  effects 205—215 

XIX.  Oh  the  use  of  means 216— 22S 

XX.  Reflections 229—238 


IV  CONTENTS. 

ON  ETERNITY  OF  FUTURE  PUNISHMENT. 

XXI.  Divine  justice 239—248 

XXIJ.        Punishment  not  disciplinary 249—258 

XXIII. Proofs  from  scripture 2*9—270 

XXIV.  ON  THE  RESURRECTION  OF  THE  BODY 270- -282 

ON  THE  DEMONIACS  OF  THE  NEW  TESTAMENT. 
XXV. Farmer's  opinion  and  reasoning  examined  ....  283 — 295 

XXVI.       Objections  to  the  doctrine  of  real  possession  answered  29.5 — 306 

XXVII.     Examination  of  scripture  testimony ,  307 — 317 


SERMONS. 

I.       IMMORTALITY  OF  THE  SOUL >.;...  319—360 

A  Sermon  delivered  at  Boston  before  the  Massachusetts  Convention 
of  Congregational  Ministers. 

IL     THE  INFLUENCE  OF  REVEALED  RELIGION  IN  AMELIOR- 
ATING THE  CONDITION  OF  MAN 351—38? 

A  Sermon  delivered  at  Ptsrtland  before  the  Maine  Bible  Society. 

m.    ON  THE  EVILS   OF   WAR  AND  THE   PROBABILITY   OF 

THE  UNIVERSAL  PREVALENCE  OF  PEACE 368—381 

A  Sermon  delivered  at  Portland  before  the  Peace  Society  of  Maine. 

IV.  THE  TRUTH  OF  CHRISTIANITY  PROVED  FROM  IXS  LE- 

GITIMATE MORAL  EFFECTS 382—395 

V.  ON  CONSCIENCE 39^-409 

VL  CONSEQUENCBS  OF  NEGLECTING  THE  GREAT  SALVA- 
TION       , .  410— 4fl 


:ll 


OF  THE  LIFE  AND  CHA^IACTER 


PRESIDENTAPPLETON. 


IN  a  sketch  of  the  character  of  President  Appleton,  prefixed 
to  his  Addresses,  there  is  a  reference  to  the  sermon,  delivered  at 
his  interment,*  which  "  had  already  been  published  at  the  re- 
quest of  the  Trustees  and  Overseers  of  Bowdoin  College,  and 
would  shortly  issue  from  the  press  in  connexion  with  his  theo- 
log'ical  works."  It  has  not  been  thought  best  to  insert  in  this 
volume  the  whole  of  that  discourse.  Extracts  will  be  given 
from  it,  with  some  alterations  and  additions. 

Jesse  Appleton  was  born  November  17,  1772,  at  New  Ipswich, 
New  Hampshire.  The  genealogy  of  his  father's  family  has 
been  traced  to  John  Appleton  Esq.  of  Waldingfield  in  Suffolk 
(Eng.)  who  died  in  1436.  Samuel,  a  descendant  from  John,  of 
the  eighth  generation,  came  to  America  in  1635.  A  grandson  of 
Major  Isaac  Appleton,  grandson  to  Samuel,  was  Francis,  the* 
father  of  the  subject  of  this  memoir.  He  was  esteemed  a  truly 
excellent  man,  pious  from  early  childhood,  of  vigorous  intellect, 
and  of  a  remarkably  calm,  sober  disposition.  He  died  in  January 
1816,  aged  83.  A  brother  of  Francis  v/ns  a  clergyman,  of  some 
distinction,  in  Brookfield,  Mass. 

*  Rev.  Benjamin  Tappan  of  Augusta,  author  of  this  Memoir 

B 


^^  MEMOIR    Oi 

It  does  not  appear,  Ihat  the  early  years  of  President  Appletou 
were  distinguished  hy  any  striking  indications  of  intellectual  ex- 
cellence. He  was  much  beloved,  as  an  "amiable,  pleasant" 
youth  ;  but  the  impression  was  not  received  by  those  around  him, 
that  he  possessed  extraordinary  powers,  or  was  destined  to  future 
eminence. 

He  became  a  member  of  Dartmouth  College  in  1788.  While 
at  that  Institution,  he  was  "  diligent  in  his  studies,  amiable  in  his 
manners,  and  blameless  in  his  deportment."  The  year  before 
he  entered  College,  the  attention  of  the  students  had  been  direct- 
ed, in  an  unusual  degree,  to  their  spiritual  interests;  and  the  ef- 
fects were  still  apparent  in  the  solemnity  and  zeal,  evinced  at 
their  religious  meetings.  The  mind  of  Appleton,  already  by 
parental  counsels  and  example,  imbued  with  a  respect  for  Christi- 
anity was  now  more  deeply  affected  by  its  truths  and  obligations. 
At  what  time  he  was  made  a  subject  of  renewing  grace,  is  a  ques- 
tion,respecting  which  it  is  believed,  he  was  not  himself  decided.  He 
was  not,  indeed,  accustomed,  at  any  period  of  life,  to  be  very  confi- 
dent of  his  own  piety.  The  only  evidence,  on  which  he  thought 
it  safe  to  rely,  was  derived  from  "the  perception  in  himself  of 
those  qualities,  which  the  Gospel  requires:"  and  when  he  com- 
pared his  own  attainments  with  the  high  demands  of  the  Gospel, 
he  could  not  readily  convince  himself,  that  he  had  "  passed  from 
death  unto  life." 

On  leaving  College,  he  spent  two  years  in  the  instruction  of 
youth  at  Dover  and  Amherst.  His  situation,  during  this  period, 
was  not  peculiarly  favorable  to  spiritual  improvement ;  and, 
though  he  was  deservedly  much  esteemed  by  his  pupils  and  asso- 
ciates, yet  there  was  a  want  of  constant  devotion  to  God  and 
religion,  on   which  he  afterwards   reflected  with  deep  regret. 

Having  completed  a  preparatory  course  of  theological  study 
Ajnder  the  direction  of  the  late  venerable  Dr.  Lathrop,  of  West 
Springfield,  he  began  to  preach  in  the  summer  of  1795;  and 
such  was  the  opinion,  then  entertained  of  his  talents  and  piety, 
that  some  clergymen  in  Massachusetts,  who  did  not  consider  him, 
as  according  fully  in  sentiment  with  themselves,  strongly  recom- 
mended him  to  certain  vacant  parishes,  as  a  candidate  for  settle- 
ment.    After  preaching  about  two  years  as  a  candidate,  he  was 


PRESIDENT    APPLETON.  Vll 


invited  to  preach  in  the  (own  of  Hampton  N.  H  where  in  Febru- 
ary, 1797,  he  was  ordained  to  (he  pastoral  care  of  a  church  and 
parish. 

In  this  new  and  important  situation,  he  proved  a  -workman 
that  necdeth  not  to  he  asJiamed.  Much  of  his  time  was  devoted  to 
study:  to  study,  not  in  name,  but  in  reality.  For  "he  had  that 
first  requisite  of  all  true  and  durable  greatness,  the  habit  of  pa- 
tient, longcontinued  attention."  Nor  was  his  industry  t  idered 
fruitless  by  the  want  of  system.  He  knew  the  advantages  of 
method,  and  he  conscientiously  availed  himself  of  them.  There 
was  an  order,  a  regularity  in  his  various  pursuits,  that  beautiful- 
ly corresponded  with  the  stricture  of  his  mind,  and  the  symmetry 
of  his  charactpr.  As  the  result  of  his  inquiries  he  adopted  reli- 
gious opinions,  differing  considerably  from  those,  which  he  at 
first  entertained.  At  the  time  of  his  settlement  his  views  were 
in  accordance  with  the  system  of  Armenius.  Those,  which 
he  afterwards  cherished,  the  attentive  reader  will  find  devel- 
oped in  this  volume.  The  change  was  not  hastily  made, 
nor  was  it  owing  to  any  undue  influence  of  the  opinions  of  oth- 
ers. "  For  authorities  without  proofs  he  had  but  little  rever- 
ence." He  thought  for  himself  and  sought  after  truth  with  the 
most  careful,  laborious  research  ;  always  accompanied,  as  (here 
is  good  reason  to  believe,  with  fervent  prayer  for  Divine  illu- 
mination. 

His  sermons,  though  free  from  all  elaborate  display  of  learn- 
ing, were  written  with  uncommon  care  and  accuracy.  Establish- 
ed in  a  country  village,  he  found  it  necessary,  if  he  would  be  un- 
derstood, to  use  great  plainness  of  speech.  Superior  to  a  foolish 
pedantry,  and  solicitous  to  be  useful,  he  uniformly  studied  sim- 
plicity and  perspicuity  of  expression.  But  his  simplicity  nev- 
er degenerated  into  vulgarism.  At  an  early  period  of  his 
ministry,  his  discourses  were  distinguished  by  richness  of  senti- 
ment, by  strength  and  purity  of  style.  It  was  his  practice  to 
write  but  one  sermon  a  week,  and  to  (inish  that  bafore  Saturdaj'. 

He  was  very  attentive  to  his  people,  visited  them  often,  and 
"always,  as  a  minister."  Frequently  when  visiting  his  parish- 
ioners, and  when  visited  by  them,  he  spent  a  portion  of  the  time, 
in  reading  some  religious  book;  such  as  Doddridge's  Rise  and 
Progress. 


VllI  MEMOIR    OF 

It  does  not  appear,  that  his  ministry  was  uncoinmonly  success- 
ful. The  race  is  not  always  to  the  swift,  nor  tJie  battle  to  the  strong. 
That  he  felt  very  deeply  the  importance  of  the  trust  committed 
to  him,  and  assiduously  and  ably  performed  its  duties,  was  doubt- 
ed by  no  one  that  knew  him.  In  all  his  intercourse  with  his 
people  he  was  prudent,  faithful  and  affectionate.  Whether  he 
ministered  in  the  sanctuary,  or  taught  from  house  to  house^  or  dis- 
pense '  instruction  to  children  (a  service,  in  which  he  peculiarly 
deligiiied)  or  conversed  and  prayed  with  the  sick  and  afflicted, 
they  were  convinced,  that  he  loved  them,  and  earnestly  desired 
their  temporal  and  eternal  welfare.  They  were  not  wanting 
in  affection  to  him.  Of  this  they  gave  abundant  proof,  while  he 
dwelt  among  them  ;  and  after  his  removal,  when  he  visited  the 
place,  they  gathered  round  him,  like  children  round  a  father. 
His  coming  occasioned  universal  joy :  and  they  wept  at  every 
new  parting.  It  has  been  said,  that  some  of  them  were.scarce- 
ly  able  to  speak  of  him  without  tears. 

He  was  much  beloved  by  his  brethren  in  the  ministry  ;  and 
was  active  in  every  effort  to  promote  ministerial  fidelity  and  im- 
provement. At  his  suggestion,  several  clergymen  in  the  vicinity 
were  accustomed,  quarterly  to  meet  at  each  other's  houses,  for 
the  purposes,  of  private  fasting  and  prayer,  and  of  free  conversa- 
tion upon  theological  inquiries  and  official  duties.  At  his  sug- 
gestion also,  a  periodical  work  was  published,  entitled  the  Pis- 
cataqua  Evangelical  Magazine,  to  which  he  contributed  several 
valuable  essays,  under  the  signature  of  Leighton. 

He  was  regarded  with  peculiar  respect  by  all  the  churches 
and  congregations  in  the  neighborhood;  and,  though  at  the  time 
of  his  settlement,  and  during  fhe  continuance  of  his  ministry, 
there  was  much  unhappy  division  and  animosity  between  the 
two  societies  then  existing  in  Hampton,  yet  in  view  of  both  par- 
ties Mr.  Appleton  was  constantly  rising  in  estimation. 

It  has  been  remarked  by  one,  who  was  with  him  on  several 
ecclesiastical  councils,  and  on  some  occasions,  when  thecases,  un- 
der deliberation,  were  unusually  difficult,  that  "his  discernment, 
discretion,  and  decision  were  always  conspicuous."  By  these 
qualities,  indeed,  he  was  uniformly  distmguished.  A  superficial 
observer  might  not  always  have  thought  him  very  quick  of  ap- 


PRESIDENT    APPLETON.  ,      IX 

prehension.  For  he  neither  expressed,  nor  formed  an  opin- 
ion rashly.  He  knew  that  the  humnn  understanding  is  o( 
limited  capacity,  ;ind  is  liable  to  err.  Me  reflected,  he  exam- 
ined, before  he  came  to  a  conclusion;  but  having  decided,  he 
seldom  found  occasion  (at  least  in  the  later  years  of  life)  to  alter 
his  opinions. — As  he  judged  correctly,  so  he  acted  wisely.  Both 
in  public  and  private  life,  he  conducted  with  consummate  pru- 
dence ;  a  virtue,  not  always  found  connected,  either  with  gen- 
ius, or  piety  But  the  centinel  at  the  door  of  his  lips  was  always 
at  his  post.  He  never  ceased  to  ponder  the  path  of  his  feet,  nor 
could  it  ever  be  said  of  him,  that  there  was  no  judgment  in  his  go- 
ings.  Yet  his  feelings  were  ardent,  his  spirit  was  resolute  and 
commanding.  He  united  caution  with  firmness,  and  zeal  with 
discretion.  * 

In  the  year  1800  he  was  married  to  M'ss  Elizabeth  Means, 
daughter  of  Hon.  Robert  Means  of  Amherst  N.  H.  In  her  he 
found  a  friend,  worthy  of  the  connexion,  which,  for  nearly  twen- 
ty years,  so  happily  subsisted  between  them.  They  had  six 
children;  three  sons,  and  three  daughters.  The  youngest  child, 
a  son,  was  very  suddenly  taken  from  them,  when  three  years 
old,  in  October,  1817.  The  other  five  children  are  still  living. 
That  Mr.  Appleton  stood  high  in  public  estimation,  was  made 
evident  in  1803,  by  his  being  selected,  as  one  of  the  two  princi- 
pal candidates  for  the  professorship  of  theology  in  the  Univer- 
sity at  Cambridge.  A  few  years  after  he  received  both  from 
Harvard  and  Dartmouth  the  honorary  degree  of  Doctor  of 
Divinity. 

Upon  the  death  of  Dr.  McKeen,  the  first  President  of  Bowdoin 
College,  Dr.  Appleton  was  chosen  his  successor.  At'ter  much 
serious  deliberation,  he  accepted  the  appointment,  and  was  in- 
augurated in  November,  1807. 

For  the  office  of  presiding  over  a  Literary  Institution,  he  was 
admirably  qualified.  In  his  character  was  united  the  spirit  of 
command  with  those  qualities  that  conciliate;  and  he  was  sure  to 
gain  the  afiection  and  respect,  both  of  the  students,  and  of  his  as- 
sociates in  the  government.  The  responsibility,  attached  to  his 
high  station,  he  deeply  and  constantly  felt;  and  with  singular 
firmness,  discretion,  diligence,  and  success,  he  performed  its  dii- 


X  MEMOIR    OK 

ties.  With  wisdom  did  he  conduct  himself  in  perplexing  circum- 
stances ;  and  when  at  any  time  his  measures  were  misunderstood, 
and  his  fidelity  was  requited  with  jj^sentment  and  reproach, 
he  exhibited  a  gendine  magnanimity.  He  was  never  indeed, 
unmindful,  that  the  beings,  placed  under  his  care,  were  endued 
with  reason,  and  he  did  not  wish  to  govern  them  by  mere  au- 
thority and  power.  Whenever  he  rejected  their  petitions,  he 
sought  at  the  same  time  to  convince  them,  that  it  would  be  wrong 
to  do  otherwise  ;  to  their  complaints  and  remonstrances  they  al- 
waj's  found  him  willing  to  attend;  and,  if  they  could  not  prevail 
to  alter  his  determinations,  it  was  because  he  had  proceeded  with 
deliberation  andsound  judgment  in  formingthem.  He  expected, 
from  the  first,  to  meet  with  ditliculiies.  But,  "O,  my  God,"  his 
prayer  was,  "enable  me  to  act  uprightly,  prudently,  uniformly, 
resolutely,  and  with  love  to  thee  :  Then,  let  come  of  it  what 
will,  by  thy  grace,  I  will  endure  it  all  "*  The  prayer  was  an- 
swered; and  the  resolution,  connected  with  it,  was  accomplish- 
ed. Like  the  glorious  sun  in  the  heavens,  he  swerved  not  from 
his  course  ;  and,  if  the  mists  of  passion  and  prejudice  ever  ob- 
scured his  brightness,  they  were  soon  dissipated,  and  he  shone 
forth  with  new  and  augmented  splendor 

The  interest,  which  he  felt  in  the  prosperity  of  the  institution, 
could  not  be  exceeded.  It  was  a  solicitude,  that  never  slumber- 
ed. Toward  those,  who  successively  became  its  members,  he 
possessed  and  manifested  the  feelings  of  a  father.  In  administer- 
ing reproof  he  was  unrivaled.  There  was  such  a  solemnity  in 
his  manner,  and  pungency  in  his  rubukes ;  the  guilt,  baseness, 
and  ill  consequences  of  vicious  conduct  were  so  plainly  and  for- 
cibly represented,  that  the  delinquent  must  have  been  hardened 
indeed,  if  his  mind  were  not  overwhelmed  with  shame  and  re- 
morse. It  is  known,  that  in  many  instances  the  effects  of  his  ad- 
monitions were  salutary  and  permanent. 

As  an  instructer,  President  Appleton  was  most  attentive  and 
assiduous.  Though  it  formed  no  part  of  his  official  duties,  he 
prepared  and  delivered,  for  the  benefit  of  the  students,  upwards 
of  fifty  theological  lectures,  in  which  he  treated  of  the  being,  at- 
tributes and  providence  of  God,  the  necessity  of  a  revelation,  the 

*  Extracted  from  .1  little  MS.  containing  pious  tlioughts  and  meditation;. 


PRESIDENT   APPLETON.  XI 

evidences,  and  several  oillie  more  important  doctrines,  of  Chris- 
tianity. To  the  composition  of  tlicse  lectures  he  de\oted  much 
time,  thought,  and  study.  Truth  is  exhibited  in  thcni  with  great 
clearness  of  illustration,  cogency  of  argument,  and  frequently, 
when  the  subject  would  admit,  with  very  powerful  applicatioD  to 
the  conscience  and  heart. 

The  benetits,  resulting  from  his  F'residency,  as  well  to  the 
community,  as  to  the  College,  it  is  not  easy  to  aj)preciate.  To 
his  wisdom  and  fidelity  must  be  attributed,  in  no  small  degree, 
the  high  rank  of  Bowdoin  College  among  the  literary  institutions 
of  our  country.  The  deep  interest,  which  he  felt  in  the  tempo- 
ral and  eternal  welfare  of  the  students,  and  the  happy  tendency 
of  his  instructions  to  promote  it,  were  exhibited,  in  the  most  im- 
pressive manner,  at  the  annual  Commencements.  One  could  not 
witness  on  these  occasions  his  dignified,  graceful  demeanor;  nor 
listen  to  his  prayers,  so  pertinent,  solemn,  and  fervent ;  to  his 
addresses,  so  full  of  sentiment,  eloquence,  and  feeling,  without 
strong  emotions  of  admiration  and  delight. 

Those  habits  of  intense  application,  which  he  had  formed,  while 
the  minister  of  a  small  country  parish,  it  was  not  to  be  expected, 
that  he  would  relinquish,  when  placed  at  the  head  of  one  of  our 
tirst  seminaries  of  learning.  He  still  continued  to  be  "  a  close 
and  uniform  student."  He  was  much  adduced  to  philological 
researches;  more  especially  in  reference  to  our  own  languao-e. 
The  principles  of  grammar,  the  laws  of  pure,  classical  composi- 
tion, and  of  correct  pronunciation,  were  subjects  of  his  exact  and 
critical  attention.  It  has  been  said,  that  "he  excelled  in  ethe- 
cal  inquiries  ;"  and  it  may  be  added,  that  he  was  well  versed  in 
metaphysical  disquisitions.  It  was  one  effect  of  his  acquaintance 
with  subjects  of  this  nature,  that  on  certain  points,  in  regard  to 
which  others  have  imagined,  that  they  saw  clearly,  and  were 
authorized  to  speak  positively,  he  was  far  more  cautious  and 
doubtful.  He  knew  so  much  about  them,  as  to  know,  how  lit- 
tle can  be  known. 

Theology  was  ever  his  fiivorite  study:  and  not  without  rea- 
son was  he  accounted  one  of  the  first  divines  in  ?^ew  England. 
He  was  far  from  indulging  the  spirit  of  controversy ;  but  he  lov- 
ed to  agitate  important  subjects,  and  his  mind  was  richly  furnish- 


Xll  MEMOIR    OF 

ed  for  such  discussion.  "  No  man,"  said  a  distinguished  divine 
of  the  Hopkinsmn  school,*  "knows  better,  how  to  ask  a  ques- 
tion, than  Mr.  Appleton."  It  is  believed,  that  others  not  un- 
skilled in  theological  science,  have  had  occasion  to  feel  the  cor- 
rectness of  such  an  observation. 

The  services  of  President  Appleton  in  the  pulpit  were  univer- 
sally, and  in  a  high  degree,  interesting.  In  the  best  sense  of  the 
expression,  he  was  more,  than  most  others,  a  rational  preacher. 
His  ideas  were  exhibited  with  great  clearness,  and  in  a  manner 
peculiarly  convincing.  If  the  important  truths,  which  he  utter- 
ed, did  not  always  reach  the  hearts  of  his  hearers,  yet,  like  the 
great  apostle  of  the  Gentiles,  he  commended  himself  to  every  man's 
conscience.  It  was  difficult  for  those  who  heard  him,  not  to  feel, 
that  they  were  accountable  beings  ;  that  their  Creator  had  a  per- 
fect right  to  fheir  love  and  obedience  ;  that  by  their  transgressions 
they  had  incurred  His  just  displeasure  ;  and  that  it  must  needs 
be  ajearful  thing  to  fall  into  His  hands.  Religion  appeared  most 
evidently  a  reasonable  service ;  and  the  sinner  often  found  him- 
self convicted,  at  the  bar  of  his  own  mind,  of  the  most  egregious 
folly.  He  portrayed  the  scenes  of  futurit}^,  as  one  who  knew 
and  felt  them  to  be  real ;  and  who  earnestly  desired  to  produce 
in  the  minds  of  others  a  conviction,  deep  and  influential,  as  his 
own,  of  the  value  of  the  soul,  and  the  certainty  of  eternal  retri- 
butions.— His  eloquence  was  his  own.  It  was  such,  as  became 
"  a  legate  of  the  skies."  There  were  no  tricks  of  oratory.  But 
there  was  the  eloquence  of  truth,  of  reason,  and  of  feeling. 
His  manner  of  writing  was  distinguished  by  strength  and  energy  . 
liis  manner  of  speaking,  and  I  may  add.  his  very  looks,  were  sin- 
gularly solemn  and  impressie.  On  hearing  him  preach,  and,  if 
possible,  still  more,  on  hearing  him  pray,  one  naturally  thought 
of  applying  the  epithet  apostolic. 

That  his  public  services  were  very  highly  valued,  was  made 
sufficiently  evident  by  the  frequency,  with  which  they  were  so- 
licited. Within  a  few  years,  he  was  invited  to  preach,  not  only 
before  the  Bible,  Missionary,  Education,  and  Peace  Societies, 
of  Maine,  and,  on  more  occasions  than  one,  at  meetings  of  citi- 
zens, associated  to  suppress  immoralities,  and  to  promote  the  bet- 
ter observance  of  the  Sabbath;  but  also  before  the  American 

*  The  Rev.  Dr.  Spring  of  Nevvburyport. 


PRESIDENT    APPLETON.  Xlli 

Board  of  Commissioners  for  Foreign  Missions,  of  which  he  vv;\s  u 
member;  before  the  Legislattire,  at  the  annual  election;  and 
the  same  year,  before  the  Convention  of  the  Congregiitionnl 
Clergy;  before  the  Massachusetts  Society  for  the  suppression  of 
Intemperance;  and  had  his  health  permitted,  he  would  in  the 
year  on  which  he  died,  have  addressed  the  Society  for  promot- 
ing Christian  Knowledge.  His  discourses,  on  several  of  these 
occasions,  are  already  hefore  the  public. 

Those,  who  were  not  particularly  acquainted  with  President 
Appleton,  might,  in  some  instances,  infer  from  the  reserve  and 
gravity,  which  they  witnessed,  that  he  did  not  rehsh  society. 
Such  an  inference  would  be  erroneous.  Of  the  pleasure,  found  in' 
social  intercourse,  he  was  peculiarly  susceptible.  To  his  friends 
he  uniformly  gave  a  most  cordial  reception,  and  discovered  a 
strong  and  generous  attachment.  His  dwelling  was  the  abode  of 
hospitality.  His  politeness  and  courtesy  were  "not  the  sub- 
stitute, but  the  expression  of  real  kindness."  He  had  an  uncom- 
monly nice  sense  of  propriety  in  conduct;  and  treated,  with  the 
utmost  delicacy,  the  opinions  and  feelings  of  those,  with  whom 
he  was  conversant.  He  was  scrupulously  observant  of  truth;  es- 
pecially in  reference  to  the  sentiments,  words,  and  actions  of 
others;  and  often  lamented  the  prevalence,  particularly  in  the 
religious  world,  of  misrepresentation  and  slander.  He  was  not 
disposed  to  loolc,  through  a  magnifying  medium,  at  the  errors, 
or  the  sins,  of  his  fe!low-men.  There  were  tliose,  whom  he 
viewed,  as  embracing  unscriptural  and  pernicious  sentiments; 
but  he  Avas  not  fond  of  opposing  them  hy  positive  assertions,  or 
harsh  epithets.  He  believed  that  men  are  accountable  to  God 
for  their  religious  opinions  ;  but  he  did  not  wish  to  see  the  es- 
tablishment of  ecclesiastical  tribunals;  and  was  jealous  of  any  en- 
croachment upon  freedom  of  inquiry. 

President  Appleton  was,  in  truth,  a  man  of  an  excellent  spirit. 
The  more  intimately  you  knew  him,  the  more  plainly  you  per- 
ceived, that  he  possessed  real  humility,  meekness,  and  candor. 
The  law  of  christian  kindness  ti-as  in  Ins  lips^  and  the  spirit  of 
christian  benevolence  governed  his  conduct.  Nor  were  his 
virtues  of  doubtful  origin.  They  were  plainly  the  fruits  of  vi- 
tal pietv.     God  had  written  His  law  upon  his  heart,  and  had  put 

C 


XIV  MEMOIR    OF 

His  fear  ;uid  iovc  within  him.     In  the  perfect  character,  in  the 
righteous  g-overnsnent,  of  Jehovah,  he  had  strong  confidence;  in 
every  event  he  acknowledged  His  hand  ;  and   in  conformity  to 
His  will  sought   to   regulate  his   actions,   words,    and   thoughts. 
His  sense  of  religious   obligation   was  strong    and  constant ;  he 
appeared  to  live,  as   seeing  Him  who   is  invisible.     He  was   emi- 
nentl}'  a  man  of  prnj'er.     His  devotions   in  the   family,   in  the 
College  chapel,  and  in  the  sanctuary,   were  those  of  one,   who 
lived  near  to  God;  and  his  habitual  deportment  evinced  that  he 
cultivated,  with  uncommon  assiduity,  an  intercourse  with  heav- 
en.    If  there  are  those,  who  make  their  prayers  a  substitute  for 
the  disciiarge  of  moral  duties,  it  was  not  so   with   him.     There 
was  in  him,   in  constant,  vigorous   exercise,  a  genuine  principle 
of  integrity;  and    he    aimed    at    universal    rectitude  of  feeling 
nnd    of  practice.     Hence    in    every  relation  and  circumstance, 
he   cithibited,    with  singular  uniformity,    the    christian  temper 
cnul  deportment.     His  domestic  character  was  a  lovely  exhibition 
ofChri^tianity.     Ho   was  the  last  man,  of  whom  it  could  be  said, 
that,  although  apparently  a  christian  abroad,  he  was  negligent  of 
diity,  and  the  slave  of  bad  passions,  at  home.     Toward  all  around 
liim  there  was  an  unintermitting  flow  of  the  sincerest  good  will 
and  kindness  ;  at  times,  he  indulged  in  sallies  of  wit  and  humor. 
In  the   governmo'.it   of  his   children    he    happily    united    affec- 
tion with  authority.     He  did  not  allow  them  in  sin;  he  did  not 
permit  them  to   be  disobedient  5  but  his  control  was   that   of  a 
lather  and  a  fiicnd.     He  interested  himself  in  their  pursuits  and 
pleasures;  amidst  the  cares  and  avocations  of  an  arduous  station, 
he  found  leisure  to  superintend  their  studies,  and,  by  frequently 
conversing  and  prrLving  with  liiem,  to  seek  iheir  salvation. 

As  President  of  a  College  Dr.  Appleton  manifested  to  a  high 
degree  the  influence  of  a  christian  spirit.  Punctual  and  diligent 
in  performing  the  common  duties  of  his  office,  besought,  with 
untiring  assiduity,  the  literary'  improvement  of  the  students;  but, 
with  a  fjlill  more  fervent  zeal,  he  sought  their  eternal  welfare. 
Of  this  lliey  could  not  but  be  convinced:  and  such  an  influence 
was  given  to  the  truths,  duties,  and  sanctions  of  religion  by  his 
character,  instructions,  and  prayers,  as  to  occasion  the  remark, 
■'It  is  impossible  to  go  through  Bowdoin  College  without  receiv- 


PRESIDENT   APPLETON.  XV 

ing  serious  impressions." — He  ever  rejoiced,  when  the  students 
made  proficiency  in  science;  but  as  for  himself,*  so  also  for  them, 
it  was  the  great  object  of  his  wishes,  that  they  might  know  God 
their  Maker,  and  Jesus  Christ  their  Redeemer.  Many  a  sleep- 
less night  did  he  pass,  on  hearing,  that  any  of  them  were  vi- 
cious' and  often  was  his  soul  cast  dozen,  and  disquieted  zvithin  him. 
on  observing  little  or  no  evidence  of  vital  piety  among  them. 
But  when  the  character  of  the  snidents,  in  this  respect,  was 
changed,  and  some  of  them  were  thought  truly  pious,  "  it  is," 
said  he,  "a  great  and  glorious  thing.  It  is  what  we  have  long 
been  praying  for.  The  mercy  of  the  Lord  toward  us  has  been 
unutterable.  Praise,  everlasting  praise,  be  rendered  to  His 
name." 

His  benevolence  was  not  confined  within  narrow  limits.  He 
loved  his  country,  and  his  species.  He  earnestly  desired  the 
universal  ditfusion  of  christian  truth  and  virtue.  Whatever  me- 
naced evil  to  the  church  of  Christ,  he  viewed  with  alarm  ;  what- 
ever appeared  conducive  to  its  extension  and  prosperity,  he  bail- 
ed with  delight.  He  considered  it  a  peculiar  favor,  that  he  liv- 
ed in  so  glorious  an  age,  and  was  permitted  to  witness  events, 
so  auspicious  to  the  best  interests  of  mankind.  Exertions  for 
the  distribution  of  the  scriptures,  for  evangelizing  the  heathen, 
for  educating  pious  young  men  for  the  Gospel  Ministry,  for  pro- 
moting the  principles  and  spirit  of  peace,  for  preventing  and  Sup- 
pressing vice,  he  beheld  with  lively  interest,  with  devout  thank- 
fulness and  joy;  and  as  opportunity  presented,  was  ever  ready 
to  aid  them,  by  his  counsels,  charities,  and  labors. 

The  life  of  such  a  man,  in  such  a  station,  might  ;vell  be  consider- 
ed peculiarly  valuable.  But  imj  7i:ays,  saith  the  Lord,  are  not  your 
ways,  neither  are  iwi^  thoughts  your  thoughts. 

About  the  time  of  his  losing  a  very  dear  child,  October  1817, 
he  took  a  severe  cold;  and  although  he  was  enabled,  for  many 
months  to  attend  to  his  customary  duties,  he  did  not,  at  any  time 
afterward,  enjoy  his  usual  health.  In  tlie  month  of  May  1819, 
he  became  more  indisposed  ;   and  was  not  able  to  olTiciale  at  the 

*  "  One  week  of  tender,  livel}',  and  prayeitul  riews  of  God,  Christ,  and  tlse  gos- 
pel, is  better,  thuH  years  of  intellectiud  research,  that  has  no  near  connexion  vvil!-- 
.leons  and  his  rchgion.     Oh  God,  make  me  spiritual." 

Frnm  the  Ji[-':>.  before  refrcred  in 


XVI  MEMOIR    OF 

College  exhibition.  Mis  complaints  were  n  siig-ht  cough,  great 
hoarseness,  and  del'ility.  It  was  thought  n  journey  r.'ould  prove 
serviceable.  He  left  liome,  on  the  20th  of  May,  travelled  as 
far  as  Amherst,  (N.  H.)  and  returned  in  about  a  month,  not  es- 
sentially benefited.  About  the  middle  of  July,  a  voyage  to  Bos- 
ton was  contemplated.  But,  the  design  being  relinquished,  he 
remained  with  his  family.  About  the  last  of  September,  or  the 
first  of  the  month  following,  he  seemed  to  be  gaining  a  little 
strength;  and  the  hope  was  entertained,  at  least  by  some  of  his 
friends,  that  he  might  yet  be  restored.  But  on  the  12th  of  Oc- 
tober, a  profuse  hemorrhage  taking  place,  all  hope  of  his  recov- 
ery was,  from  that  time,  abandoned. 

It  was  mercifully  ordered,  that  his  illness  should  not  he  attend- 
ed with  severe  pain  ;  and  that,  until  the  last  few  days  of  his  life, 
he  should  be  in  the  perfect  possession  of  his  under- tanding. 
During  that  long  and  trying  period  of  feebleness  and  apprehen- 
sion, which  preceded  his  dissolution,  his  christian  graces  appear- 
ed unusually  clear  and  bright ;  he  enjoyed  in  a  greater  degree, 
than  in  henlth,  the  conspiations  and  hopes  of  the  gospel,  and  rip- 
ened rapidly  for  glory.  Peculiarly  apparent  were  his  humility 
and  deep  sense  of  unworthiness.  "  Of  this,"  he  often  said,  "•  I 
am  sure,  that  falvation  is  ail  of  grace."  "  1  would  make  no  men- 
tion of  any  thing,  which  I  have  ever  thought,  or  said,  or  done  ;  but 
only  of  this,  that  God  so  loved  the  n-orld  as  to  give  His  only  he- 
gotten  Son,  that  rrhosoever  believeth  on  him,  shoxdd  not  perish,  but 
have  everlasting  life.  The  atonement  is  the  only  ground  of 
hope."  To  a  friend,  that  desired  to  know  the  state  of  his  raind, 
he  gave  the  following  account.  "  In  general,  1  am  quite  com- 
fortable ;  but  not  uniformly,  though  I  have  seldom  what  may  be 
called  distress,  or  great  anxiety.  I  have  sometimes  sweet  views 
of  God's  holy  providence.  But  1  am,  indeed,  a  poor  sinner,  ly- 
ing at  the  foot  of  sovereign  mercy.  Most  emphatically,  and 
from  my  so\d,  do  I  renoinice  all  hope,  in  any  thing  done  by  myself. 
as  a  ground  ofju^liScalion.  1  fly,  I  fly  with  my  wliole  sou!,  to  the 
blood  of  a  crucified  Saviour."  A  devout  and  thankful  frame  of 
mind  was  verj'  conspicuoiis.  He  frequently  spake  of  the  good- 
ness of  God  in  ordering  the  various  circunsstanccs  of  his  sickness  ; 
and  uniforn)ly  mentioned  every  comfort,  as  a  merc\^  from  hi.^ 
hand.     The  latter  part  of  Mi!,'  iinie.  uui'il  hU-  mind  Avn?  disordei-j 


PRESIDENT   APPLETON.  XVll 

«d,  he  was  accustomed,  on  receiving-  his  medicines,  or  any 
portion  however  small,  of"  any  liquid,  to  ejaculate  a  petition  for 
the  divine  hlessing-.  From  his  clear  and  impressive  views  of  the 
perfections  of  Deity,  and  full  contidence  in  the  rectitude  of  His 
dispensations,  proceeded  a  cordial  submission  to  the  divine  will. 
He  felt  that  he  had  ties,  as  numerous,  and  as  strong,  to  this 
world,  as  most  men.  "  I  am  not,"  he  remarked,  in  a  letter  to 
the  author  of  this  memoir,  dated  July  1st,  "  indifferent  to  life. 
How  can  I  be,  with  such  a  family,  as  I  have  ;  so  young-,  and  so 
dependent  on  parental  attention  and  guidance  ?  But  the  event  is 
with  God  ;  and  I  hope,  that  I  am  willing  it  should  be  so.  I  am 
not  very  anxious  as  to  the  event.  I  hope  it  is  my  desire,  that 
Christ  may  be  honored,  whether  by  my  life  or  death."  In  an- 
other letter  written  about  a  fortnight  afterward,  having  mention- 
ed some  particulars,  relative  to  his  disorder,  he  thus  proceeds. 
"  You  see,  ray  dear  sir,  that  my  prospects  do  not  brighten,  as  to 
returning  health.  But  God  is  holy,  wise,  and  good.  I  am  in  his 
hands.  What  can  I  wish  more?  Jesus  Christ  has  said.  He  that 
believeth  on  me,  though  he  die,  yet  shall  he  live.  Blessed 
words  !  and  blessed  Saviour  !"  In  an  interview  with  a  minis- 
terial friend,  after  he  began  to  consider  his  disease,  as  likely  to 
prove  fatal,  on  being  asked,  if  he  could  submissively  leave  his 
family  with  God,  he  replied,  "  I  have  been  the  happiest  man  in 
the  world  in  my  domestic  connexions  :  I  have  endeavoured  faith- 
fully to  instruct  my  children,  and  they  have  conducted,so  asgreat- 
1}'  to  endear  themselves  to  me.  1  shall  leave  them  but  little  prop- 
erty, but  they  will  be  in  the  hands  of  Him,  who  made  them. 
God  has  been  uniformly  good  to  me  all  my  life,  and  it  would 
now  be  very  unreasonable  foi  rne  to  be  unwilling  to  obey  His 
summons."  At  a  subsequent  visit,  the  same  friend  having  in- 
quired what  had  been  the  state  of  his  mind,  since  he  last  saw 
him,  ''•  1  have  had  lately,"  he  said,  "  such  views  of  God's 
character,  as  have  made  me  feel  very  comfortable^  vcrtj  comfort- 
able. But  last  night,  after  thi'owing  up  blood,  I  was  somevvhat 
discomposed,  and  found  I  could  do  nothing,  but  lie  at  the  feet  of 
a  sovereign  God."  From  the  window  of  his  chamber  he  fre- 
quently looked  at  the  College  buildings.  One  day,  while  fixing 
his  eye    upon  them,    he  exclaimed,   "  Preciou'?  objects  have  ye 


XVUl  ■  MEMOIR   OF 

been  to  me  ;  but  I  resign  you  all  for  my  God."  He  often  said, 
"God  will  do  right;  all  is  well.  In  health,  he  had  been  prone 
to  indulge  anxiety,  and  sometimes  to  a  high  degree  in  regard  to 
the  institution,  over  which  he  presided.  But  during  his  sickness, 
this  solicitude  gave  place  to  a  firm  reliance  on  God's  gracious 
protection.  "  God  has  taken  care  of  the  College,''^  he  would  say, 
"  and  God  will  take  care  ofit^ 

In  such  a  state  of  mind,  as  the  facts  that  have  been  mentioned, 
indicate,  he  could  not  but  feel  happy  ;  nor  could  he  fail  to  cher- 
ish the  hope  of  a  blissful  immortality.  Throughout  his  illness, 
fae  was,  almost  uniformly,  free  from  distressing  fears ;  and  as 
death  drew  nigh,  his  hope  ripened  into  assurance.  Of  what  na- 
ture was  the  felicity,  that  he  anticipated,  may  be  learned  from 
the  following  circumstances.  The  inquiry  was  made,  if  he  did 
not  find  something  pleasant  in  the  thought,  that  the  happiness  of 
heaven  would  never  end.  "Connect  with  it,"  he  replied,  "the 
thought  of  perfect  holiness,  and  it  is  a  glorious  thought  indeed." 
At  another  time,  after  exclaiming,  "  Worthy  is  the  Lamb,  that 
was  slain,  to  receive  glory,  and  honor,  and  riches,  and  blessing," 
he  added,  "  there  is  joy  in  that  song  !" 

About  a  week  before  his  death,  there  was  a  return  of  hemor- 
rhage. It  occasioned  extreme  distress.  It  was  feared  by  others, 
and  by  himself,  that  suffocation  would  take  place.  As  the  fami- 
ly stood  around  him,  looking  for  the  moment,  when  he  would 
expire,  he  suddenly  obtained  relief;  and  his  first  words  were,  ut- 
tered in  his  own  emphatic  mnnnr-r,  "  Good  and  upright  is  the 
Lord.''''  The  day  after,  he  called  his  children  to  him,  and,  with 
perfect  composure,  gave  to  each  of  them,  separately,  what  he 
considered  his  dying  counsel.  He  was  iipprehensive  that  the 
bleeding  would  return,  and  that  he  should  not  be  able  to  survive 
it.  Towards  night,  he  requested  to  be  raised  a  litlle  in  his  bed, 
that  he  might  see  the  setting  sun.  Having  beheni  it  for  a  mo- 
ment, he  said,  as  he  reclined  his  head  upon  the  pillow,  "  Before 
it  dawns  again,  1  shall  be  in  glory."  This  expectation  was  not 
realized,  for  he  was  continued  a  week  longer.  During  the 
greater  part  of  the  last  five  days,  his  mind  was  somewhat  disor- 
dered, and  his  thoughts  ivere  wanrlering.  At  times  he  appeared 
|»erfectly    rational,    and    uttered   many  interesting  expressions. 


PRESIDENT    ArPLETON.  XIX 

•'  I  do  not  wish."  he  remarked  one  day,  "  that  much  should  be 
said  of  me.  This  I  think  they  may  say,  that  1  am  a  poor  sinner, 
saved  by  Jesus  Christ,  But  they  need  not  put  much  to  it."  The 
last  day  he  was  evidently  much  in  prayer.  With  his  petitions 
praises  were  mingled.  ''Glory  to  God  in  the  highest;  the 
whole  earth  shall  be  filled  with  his  glory."  At  length,  after  a 
long  and  painful  struggle  with  the  last  enemy,  about  eight  in  the 
evening,  on  the  12th  of  Nov.  1819,  he  fell  asleep  in  Jesus. 


The  following  is  the  inscription  on  his  tomb  stone. 
Huic  tuniulo  mandantur  reliquiae 

REV^.  JESSE  APPLETON,  S.  T.  D. 

MARITl    DESIDERATISSIMI,    PATRIS  OPTIMI, 
ALM^ffiQUE    NOSTRA    ACADEMIjE    SECUNDI    FR^SIDIS. 

ooo 

Vir  fuit  ingenii  acumine  insignis,  moribus 
compositis,  ac  aspcctu  bcnigno 
majestatein  quandam  prse  se  ferente  ; 
sed  morli  inexoifibili  nihil  est  sanctum. 
Eruditione  magna, 
inter  literatorum  principes  justissime  collocandus : 
at  Theologicoe  scientife  lauream  prfecipiie  meritiis; 
hue  enirn,  quo  homines  audeant, 
cognovit  et  tentavit. 
Integra  fide,  disci])linaque  salutari, 
duodecim  annos, 
res  Academicas  administravit. 
Nimiis  tandem  viglliis  laboribusque    consuinptut-, 
sublimi  ejus   aiiimo  supernis    intento, 
ad  quietem  se  contulit. 
Ita  vixit,  ut  omnes  moribundi,  sic  se  vixisse. 

velint;  ita  mortuus  est, 
ut  omne?,  sic  se  morituros  esse,    optarent : 
tamen  voluit  inscribi,  se  saluicjii  spei-asse  in  Jesii. 

Natus  est  Novem's  die  17'i\°  Anno  Domini  MDCCLXXll. 
Ohiitqnc  Novcm'.^dic  12'VP  Anno  Domini  MDCCCXIX. 

Sonatus  Academiae  Bowdoiiiensis 

summa  reverentia, 

hoc  monumeiitum  posnermit 


XX  MEMOIR. 

The  following   is  a  lisi  of  publications  which  have  proceeded  from  his  pen. 

1.  Dedication  Sermon  at  Hampton,  N.  H 1797 

2.  Sermon  at  the  ordination  of  Rev.  Asa  Rand,  of  Gorham       .         .  1809 

3.  —         of  Rev.  Jonathan  Cogswell,  of  Saco      .  1810 

4.  of  Rev.  Reuben  Nason,  of  Freeport       .  1810 

5.  of  Rev.  Benjamin  Tappan,  of  Augusta  1811 

6.  Discourse  on  the  death  of  Frederic  Southgate       .         .,       .         .  1813 

7.  Massachusetts  Election  Sermon  ....  1814 

8.  Sermon  delivered  at  Brunswick,  on  the  day  of  a  national  Thanksgiving  1815 

9.  Sermon  before  the  society  of  Balli  and  vicinity  for  the  suppression  of 

public  vices  1816 

10.  Sermon  at  the  ordination  of  Rev.  Enos  Merrill  of  Procport  1816 

11.  Address  before  the  Massachusetts  Society  for  the  suppression  of  in- 

temperance .  .  .  .  .  1316 

12.  Sermon  before  the  Cumberland  Society  for  the  suppression  of  public 

vices  ......  1316 

13.  Sermon  before  the  American   Bo;i.rd    of  commissioners    for  Foreign 

Missions  .......  1817 

J-1.  Sermon  at  the  formation  of  the  Maine  Education  Society  1810 

).).  Addresses  delivered  at  the  annual  commencements  from  1808  to  181S, 
Svo.  Brunswick,  1820. 


i\otc. — The  Theological  Lectures  and  Sermons,  contained  in  this  volume,  were 
selected  by  I|)r.  Applcton  himself,  during  his  last  sickness,  and  were  committed 
ibr  posthumous  publication  to  the  caro  of  certain  friends.  Though  it  is  much 
10  be  regretted,  that  they  were  not  prepared  for  the  press  by  his  own  hand,  it 
taay  be  confidently  predicted,  thafthey  will  not  be  found  unworthy  of  the  repu- 
tatittn  of  the  author. 


LECTURE  I. 


Necessity  of  Revelation. 

No  person,  opening  the  New  Testament  for  the  first  time, 
could  be  insensible  how  much  he  was  interested  to  ascer- 
tain its  claims.  He  would  perceive  immediately,  that  the 
subjects,  of  which  it  treats,  have  relation  to  the  eternal  des- 
tiny of  man.  He  would  perceive,  that,  if  the  writers  of  this 
book  were  wot  what  they  pretended,  no  language  can  ex- 
press the  boldness  of  their  impiety;  and  that,  if  they  were, 
all  other  publications  become  insignificant,  when  compared 
with  their  writings. 

To  exhibit  a  general  view  of  the  evidence,  which  supports 
Christianity,  will  be  attempted  in  following  lectures.  As  a 
preparation  for  which,  several  will  be  employed  in  consid- 
ering this  question,  whether  the  state  of  mankind  were 
such,  as  to  render  necessary  any  light,  in  addition  to  that, 
which  is  reflected  by  the  works  and  providence  of  God. 

We  are  indeed  extremely  unqualified  to  determine  a  priori^ 
what  measures  would,  under  given  circumstances,  comport 
with  divine  wisdom  and  benevolence.  Many  parts  of  God's 
administration  are  evidently  different  from  what,  with  our 
limited  views,  we  should  have  expected.  It  would  be  pre- 
sumptuous then  to  determine,  with  confidence,  how  much 
light  the  wisdom  of  God  would  incline  him  to  impart,  or 
what  state  of  things  would  demand  his  interposition.  Yet 
the  probability  of  a  revelation,  on  supposition,  that  mankind 

1 


2  LECTURE  1. 

without  it,  generally  entertained  correct  views  of  religious 
truth,  would  be  considerably  less,  than  if  it  should  be  found, 
on  inquiry,  that  gross  ignorance  on  the  subject  had  gener- 
ally prevailed  in  the  world. 

As  all  religion  is  founded  on  our  relation  to  a  supreme 
intelligent  Being,  it  is  proper  to  begin  our  inquiry  concern- 
ing the  necessity  of  revelation,  by  considering  what  opinions 
as  to  the  divine  nature,  have  prevailed  among  heathen, 
whether  ancient  or  modern. 

That  ancient  nations  worshipped  a  multiplicity  of  gods,  is 
a  proposition,  which  requires  no  proof  to  any  one,  in  the 
slightest  degree,  acquainted  with  the  Greek  and  Roman  histo- 
rians and  poets.*  So  early,  as  the  time  of  Hesiod,  there  were 
reckoned  thirty  thousand  gods,  inhabiting  the  earth,  who 
were  subjects  of  Jupiter,  and  guardians  of  men.t  Those  De- 
ities were  to  be  considered,  as  in  a  sense  domesticated  in 
Greece.  In  addition  to  these,  Abp.  Potter  informs  us,  that 
there  was  a  custom,  which  obliged  them  to  entertain  a  great 
many  strange  gods.| 

The  religion  of  the  Greeks  was  probably  derived  from 
Phoenicia,  Egypt,  and  Thrace,  and  was  transmitted  to  the 
Romans.§ 

In  our  inquiry  as  to  the  necessity  of  revelation,  it  may 
be  convenient  to  consider,  what  views  of  the  Deity  were  en- 
tertained by  those,  whose  superior  application  and  wisdom 
procured  for  them  the  distinction  of  philosophers.  But,  as 
these  were  comprised  in  a  very  small  number,  when  com- 
pared with  the  whole  mass  of  the  pagan  world,  their  opin- 
ions, even  were  they  less  discordant  than  they  are,  would 
by  no  means  enable  us  to  ascertain  the  popular  belief. 
The  opinion  of  a  few  wise  and  studious  men  was  one 
thing  ;  and  that  of  the  great  mass  of  the  community,  anoth- 
er. To  obtain  the  latter,  I  know  not,  that  any  method  can 
be  more  effectual,  than  to  consult  the  writings  of  poets  and 
historians.  The  writings  of  philosophers  may  indeed  con- 
tribute, in  no  inconsiderable  degree,  to  the  same  object :  not 

*  Prieslley's  lectures  on  Jew.  Rel.  63.  |  Gr.  Antq    I.  202. 

+  Hesiod.  Oper.  and  Dies.  L.  I.  250.  }Cudw.  Int.  Syst.  I,  187. 


K^CTURE  I.  3 

because  the  opinions,  which  they  entertained,  indicate  those 
of  the  vulgar ;  but  because  their  practice  was  much  influ- 
enced by  the  prevailing  sentiment,  which  seems  to  have 
been  occasionally  animadverted  upon  in  their  writings. 

The  testimony  of  historians  will,  1  suppose,  be  thought 
liable  to  no  exception.  For  surely  there  can  be  no  reason, 
why  their  testimony  in  regard  to  religion,  should  not  be  as 
readily  taken,  as  when  it  relates  to  natural  history,  forms  of 
government,  or  military  operations.  On  the  testimony  of 
poets,  it  may  be  thought,  that  less  reliance  can  be  placed. 

It  is  not  indeed  necessary  to  conclude,  that  the  ancient 
poets  always  believed  what  they  wrote  concerning  the  gods. 
But,  that  they  both  designed  and  expected,  that  others 
should  believe  it,  1  think,  there  can  be  little  doubt.  To 
give  pleasure,  is  allowed  to  be  the  grand  aim  of  poetry. 
Extensively  to  accomplish  this  end,  it  must  contain  nothing, 
offensive  to  the  prevailing  opinion.  A  poet,  who  writes  fic- 
tion, is  careful  to  construct  his  fable  in  such  manner,  as  shall 
not  be  abhorrent  from  the  feelings  and  temper  of  his  readers. 
Milton,  in  his  "  Paradise  Lost,"  uses  much  fiction.  But, 
had  this  been  of  such  a  kind,  as  to  disgrace  and  belie  the 
Christian  religion,  would  his  admirable  poem  have  acquir- 
ed popularity  in  a  Christian  nation  ?  Ancient  poets  had  not 
less  sagacity,  than  those  of  later  times.  Would  the  poets  of 
Greece  and  Italy  have  agreed,  almost  without  an  exception, 
in  such  representation  of  religion  and  the  gods,  as  was  gen- 
erally disbelieved ;  and  which,  if  believed,  must  have  ap- 
peared, as  it  really  was,  a  disgrace  to  human  reason,  and 
blasphemous  to  the  Supreme  Being? 

1  cannot  represent  this  matter  more  clearly,  than  in  the 
words  of  the  learned  Mr.  Farmer. 

"  The  accounts,  given  of  the  heathen  gods,  by  the  poets, 
did  in  fact  constitute  both  the  popular  and  civil  theology ; 
or  the  religion,  received  by  the  people,  and  established  by 
the  laws.* 

*Worship  of  Hum.  Spir.  292.  for  which  he  quotes  Auj.  Civ.  Dei  L.  I.  c.  132. 
Bi»  Ghr/s.  Dion.  Hal.  Cic.  de  nat.  De«r.  2.  24. 


4  LECTURE  I. 

"  The  people,  continues  he,  were  more  disposed  to  adopt 
the  doctrine  of  the  poets,  than  any  physical  interpretations; 
and  regarded  their  writings,  as  the  rule  both  of  their  faith 
and  worship.  Even  the  most  absurd  fables  were  understood 
literally,  and  received  by  the  people,  with  implicit  faith,  in 
Greece,  as  well  as  in  other  countries. 

"  With  regard  to  epic  and  dramatic  poets,  they  cannot, 
without  great  impropriety,  deviate  from  the  customs  of  the 
ages,  of  which  they  write ;  the  merit  of  their  writings  con- 
sisting very  much  in  their  being  accurate  representations  of 
life  and  manners.  Whenever,  therefore,  the  poets,  of  whom 
we  are  now  speaking,  use  the  liberty  of  embellishment,  their 
very  fictions  must  be  conformable  to  the  received  standard 
of  the  public  religion." 

Agreeable  to  this  are  the  words  of  the  profound  Dr.  Cud- 
worth  ;  "  We  cannot,"  says  he,  "  make  a  better  judgment 
concerning  the  generality  and  bulk  of  the  ancient  pagans, 
than  from  the  poets  and  mythologists,  who  were  the  chief 
instructors  of  them."* 

There  is  a  remarkable  passage  in  Plato's  Timaeus,  as  quot- 
ed by  Dr.  Leland.  "  The  poet  cannot  sing,"  says  the  Greek 
philosopher,  "except  he  be  full  of  God,  and  carried  out  of 
himself.  "  They  do  not  say  these  things  by  art,  but  by 
a  divine  power.  God  uses  them,  as  his  ministers,  as  he 
does  the  deliverers  of  oracles,  and  divine  prophets,  that  we, 
hearing  them,  might  know,  that  it  is  not  they  themselves, 
who  speak  those  excellent  things,  since  they  have  not  then 
the  use  of  their  understanding,  and  that  it  is  God,  who 
speaks  by  them."  Socrates  is  represented  by  Plato,  as  con- 
versing to  the  same  eflect. 

What  higher  authority  could  language  express?  If  the 
assertions,  here  made,  had  been  true,  the  assent  given  by  the 
ancient  heathen  to  poetical  representations,  ought  not  to 
have  been  less  than  that,  which  Christians  yield  to  the  sa- 
cred scriptures.     And  it  must  be  considered,  that  this  is  not 

*You  may  imagine,  says  Lord  Bacon  what  kind  of  faiih  theirs  was,  when  the 
chief  fathers  and  doctors  of  the  charch  were  the  poets.  Vol.  1.  449. 


LECTURE  I.  O 

the  language  of  the  illiterate  vulgar,  but  of  two  among  the 
■wisest  and  best  men  of  the  heathen  world.  If  men  of  such 
character  attribute  to  the  ancient  bards  a  real  inspiration,  it 
can  hardly  be  doubted,  that  the  credulous  multitude  would 
receive  poetical  rhapsodies,  os  the  standard  of  theological 
truth.  It  is  just  therefore,  to  form  our  opinion  of  the  reli- 
gious sentiments,  which  prevailed  among  the  heathen,  by  the 
works  of  their  most  admired  poems. 

The.  multiplicity  of  heathen  gods  has  already  been  men- 
tioned, on  the  authority  of  Kesiod.  The  same  theology 
was  taught  by  Homer  among  the  Greeks  ;  by  Virgil  and 
Horace  among  the  Latins;  and,  in  general,  by  the  poets  of 
both  nations. 

So  far  there  is  no  doubt.  But  in  what  light  these  numerous 
deities  were  considered,  is  in  some  degree  less  obvious.  Dr. 
Cudworth  has  employed  his  extraordinay  talents  to  prove, 
that,  notwithstanding  the  objects  of  pagan  worship  were  so 
numerous,  the  unity  of  God  was  still  maintained.  He  sup- 
poses the  ancient  pagans  to  have  thought,  that  there  was 
one  Supreme  Deity,  from  whom  all  the  rest  proceeded,  and 
on  whom  they  were  dependent.  The  dependence  of  these 
deities,  he  does  not  consider,  as  being  in  popular  estimation, 
inconsistent  with  their  eternity ;  as  the  Supreme  God  was 
supposed  not  only  to  have  possessed,  but,  from  eternity,  to 
have  exerted  the  power  of  producing  others.  He  makes  nu- 
merous quotations  to  prove,  that  this  distinction  was  main- 
tained both  among  philosophers  and  poets. 

To  this  it  may  be  answered,  that  though  it  is  perfectly 
clear,  that  the  poets  denominated  Jupiter,  almighty,  the 
king  and  father  of  gods  and  men ;  y^i,  as  these  deities 
were  made  the  objects  of  distinct  worship,  and  were  consid- 
ered as  sovereign,  each  in  his  own  dominions,  and  all  as  pos- 
sessing moral  characters,  not  essentially  different,  it  is  not 
very  important,  so  far  as  human  feelings  and  conduct  are 
concerned,  whether  these  numerous  gods  held  their  exist- 
ence by  the  power  of  Jove,  or  independently  of  such  power. 
Whatever  supremacy  was  enjoyed  by  Jupiter  in  heaven,  it 


6  l(ECTURE  I. 

was  Neptune,  that  governed  the  ocean  ;  it  was  Pluto,  that 
presided  over  the  realms  of  death.  And  though  it  is  true, 
that  Homer,  Virgil,  and  Horace,  occasionally  speak  of  Ju- 
piter in  terms,  the  most  sublime  and  majestic,  it  is  not  less 
true,  that  on  other  occasions,  their  language  is  exceedingly 
different.  The  same  father  of  gods  and  men,  who  is  repre- 
sented as  grasping  the  thunder,  and  as  governing  the  world's 
destin}'',  is  acknowledged  to  have  been  once  a  Cretan  boy. 
The  dangers  of  his  infancy  are  recorded ;  the  savage  tem- 
per and  the  jealousy  of  his  father  ;  the  expedients,  used  by 
his  mother,  for  his  preservation;  the  manner,  in  which  he 
was  nourished  in  his  youth  ;  the  insurrection,  which  he  made 
against  paternal  authority,  and  the  rebellion,  which  was  com- 
menced against  his  own  ;  the  number  of  wives,  which  ht 
married,  and  the  family,  which  he  reared. 

The  same  Homer,  who  speaks  of  Jupiter,  in  language  of 
such  peculiar  sublimity  ;  as  of  him,  who  rules  both  gods  and 
men,  mentions  his  being  in  danger  from  a  combination  of 
Juno,  Neptune,  and  Pallas,  who  had  conspired  to  bind  him 
in  fetters ;  and  that  Thetis  delivered  him,  and  averted  the 
danger,  by  calling  in  Briareus  to  his  assistance. 

Hcsiod  applies  to  Jupiter  epithets,  not  less  magnificent, 
than  those,  which  are  used  by  Homer.  Notwithstanding 
this,  he  informs  us,  that  Jupiter  was  born  of  Saturn  and 
Rhea  ;  that  Pluto  and  Neptune  were  his  brothers  ;  and  that 
Vesta^  Ceres,  and  Juno,  were  his  sisters. 

The  language,  in  which  Jupiter  is  mentioned  by  Virgil, 
seems  to  have  been  copied  from  Homer.  He  represents 
Venus,  as  addressing  him  thus,  "  O  thou,  who,  by  thine  eter- 
nal sovereignty,  governest  the  affairs  of  gods  and  men."t 
Yet  in  other  parts  of  the  poem,  we  behold  Jupiter  with  no 
ensigns  of  eternal  majesty,  and  not  only  under  the  influence 
of  mortal  passions,  but  perplexed  by  human  embarrass- 
ments. He  has  a  sister  and  daughter,  importuning  him  to 
opposite  measures;  neither  of  whom  can  be  gratified,  but  at 
the  expense  of  the  other. 

*  Horn.  Illiad.   [.  397.  f  ^n.  I.  .229 


LECTURE  I.  / 

Horace  has  been  justly  admired  for  the  grandeur  of  his 
language,  when  celebrating  the  praises  of  Jupiter.§ 

"  Claims,  not  the  eternal  Sire  his  wonted  praise? 
Awful,  who  reigns  o'er  gods  and  men  supreme. 
Who  sea  and  earth,  this  universal  globe, 
With  grateful  change  of  seasons  guides  ; 
From  whom  no  being  of  superior  power, 
Nothing  of  equal,  second  glory,  springs." 

Francis. 

In  the  forth  Ode  of  the  third  book,  there  is  a  passage,  strik- 
ingly adapted  to  our  present  purpose.     Speaking  of  Jupiter, 

O'er  god«  and  mortals,  o'er  the  dreary  plains, 

And  shadowy  ghosts  supremely  just  he  reigns. 

But,  dreadful  in  his  wrath,  to  hell  pursued 

With  thunders  headlong  rage,  the  fierce  Titanian  brood  ; 

Whose  horrid  youth,  elate  with  impious  pride. 

Unnumbered,  on  their  sinewy  force  relied  ; 

Mountain  on  mountain  piled  they  rais'd  in  air, 

And  shook  the  throne  of  Jove,  and  made  the  thunderer  fear." 

Francis. 

Here,  you  perceive,  that  this  Jupiter,  to  whom  the  poet 
ascribes  omnipotence,  is  thrown  into  consternation  by  an  in- 
surrection among  his  subalterns. 

From  these  quotations  it  may  be  judged,  whether,  if  the 
-ancient  pagans  held  opinions  in  religion,  conformable  to  the 
doctrine  of  the  poets,  they  could  have  entertained  any  just 
yiews  of  the  divine  supremacy  and  independence. 

It  has  been  further  said,  that  the  various  heathen  deities 
were  nothing  but  names,  or  notions  of  the  Supreme  God, 
according  to  his  various  powers  and  manifestations ;  it  being 
thought  fit,  that  those  different  glories  and  perfections,  of  the 
Deity  should  not  be  crowded  together  in  one  general  ac- 
knowledgment of  an  invisible  being,  the  maker  of  the  world  : 
but  that  each  of  these  perfections  should  be  severally  and 
distinctly  displayed. 

Now  if  this  representation  were  true,  how  should  there 
ever  happen  discord  among  the  gods  ?  If  Jupiter  only  signi- 
fies the  supreme  power,  as  exerted  in  heaven,  and  Neptune 
the  same    power  exerted  in  earth,  how  could  one  join  in  a 

5  Od  I.  12. 

Cudw.    In.  Sys.    1.  268. 

Priestly.s  Inst,  ef  Meses.   78. 


LECTURE  I. 


conspiracy  for  dethroning  the  other  ?  The  power  of  God 
in  one  part  of  the  Universe  cannot  be  hostile  to  the  same 
power  in  anotSior  part  of  it.  Yet  we  are  told  by  the  poets, 
that  Neptune  took  part  in  a  rebellion,  the  object  of  which 
was  to  seize  on  the  rnipire  of  Jove. 

Further,  the  opini  >n,  now  under  consideration,  seems  lit- 
tle consistent  with  the  personality,  so  distinctly  attributed 
by  the  poets  to  the  heathen  gods.  Their  temples  and  wor- 
ship were  altogether  distinct ;  and  so  it  appears  were  their 
characters  and  interests.  At  all  events,  nothing  w-as  less  to 
have  been  expected,  than  that  the  common  people  should 
have  understood  the  poets,  as  meaning  what  this  opinion 
attributes  to  them.  Accordingly,  the  learned  author,  who 
advances  the  sentiment,  concedes,  that  the  unskilful  and 
sottish  vulgar,  (for  so  he  terms  the  common  pagans,)  might 
sometimes  mistake  these  gods,  not  only  for  so  many  real  and 
substantial,  but  also  independent  and  self-existent  deities. 

It  is  indeed  a  matter  of  no  small  difficulty  to  determine, 
with  any  considerable  exactness,  in  what  light  the  ancient 
heathen  gods  were  viewed  by  their  votaries.  Euhemerus,  of 
Messenia,  as  mentioned  by  Cicero,  wrote  a  history  of  the 
gods,  in  which  he  proved,  that  they  had  once  been  on  earth, 
as  mere  mortals ;  and  pointed  out  the  places  of  their  re- 
spective deaths  and  burials.*  This  work  was  translated  into 
Latin,  by  Ennius ;  nor  does  it  appear  to  have  been  ill  re- 
ceived. See  Herodotus,  as  to  the  Persians,  volume  1.  page 
136.  He  says  the  Persians  do  not  like  the  Greeks  who  con- 
sider the  gods  as  of  human  origin.  Here  is  the  testimony  of  a 
grave  historian  that  the  Greeks  did  thus  consider  them. 
And  the  learned  writer,  whom  I  have  several  times  mention- 
ed, as  labouring  to  prove,  that  the  heathen,  notwithstanding 
their  polytheism,  still  worshipped  one  God,  unoriginated  and 
eternal,  from  whom  the  rest  proceeded,  confesses,  that  the 
fabulous  theology,  both  of  the  Greeks  and  Romans,  not  only 
generated  all  the  other  gods,  but  even  Jupiter  himself,  as- 
signing him  both  father  and  mother.     And  this,  he  tells  us, 

''Cicero  de  Nat.  Dec.  1,  63. 


LECTDRE    I. 


was  tolerated  and  connived  at  by  the  politicians,  in  way  of 
necessary  compliance  with  the  vulgar  ;  it  being  so  extreme- 
ly difficult  for  them  to  conceive  of  any  being,  whose  exist- 
ence never  began. 

So  far  as  the  lower  classes  of  society  are  concerned,  this 
eoncession  is  a  complete  abandonment  of  the  opinion,  which, 
with  so  much  learning  and  ability,  he  endeavours  to  estab- 
lish. For  surely,  if  they  considered  the  supreme  Jupiter, 
as  having  been  once  a  mortal,  there  could  have  been  no 
God,  whom  they  considered,  as  unoriginated  and  eternal. 
The  probability  seems  to  be,  that  they  had  no  distinct  or 
fixed  notions  on  the  subject.  Certain  it  is,  that  the  lan- 
guage of  the  poets  is  not  only  various,  but  absolutely  incon- 
sistent. At  one  time  it  is  such,  as  can  be  applied  only  to 
a  being,  that  is  eternal.  At  other  times  it  is  such,  as  can  be 
true  only  in  relation  to  mortals. 

Let  us  now  inquire  into  the  origin  of  a  fact  so  remarka- 
ble. How  did  it  occur,  that  the  poets  attributed  to  their 
Supreme  Deity  discordant  and  opposite  qualities  ? 

It  can  hardly  be  doubted,  that  man,  at  his  creation,  re- 
ceived some  knowledge  of  that  being,  from  whom  he  orig- 
inated. The  doctrine  of  one  eternal,  independent  God, 
when  once  made  known,  as  it  approves  itself  so  clearly  to 
the  unbiassed  reason  of  man,  would  not  soon  be  forgotten. 
Many  ages  would  elapse,  and  many  errors  would  be  attach- 
ed to  it,  before  it  could  be  entirely  abandoned.  Accord- 
ingly it  is  remarked  by  those,  who  have  most  investigated 
the  subject,  that  the  further  into  antiquity  our  researches 
extend,  traces  of  belief  of  the  divine  unity  and  eternity  be- 
come more  numerous. 

It  is  probable,  that  the  most  ancient  kind  of  idolatry  con- 
sisted in  the  worship  of  the  heavenly  bodies.*  Of  all  nat- 
ural objects,  these  are  the  most  striking.  In  addition  to 
their  majesty  and  lustre,  their  apparent  motions,  and  the  in- 
fluence, which  they  have  on  vegetation,  or  the  state  of  the 
atmosphere,  is  peculiarlj'^  calculated  to  make  an  impression, 

*  Eus.  Prsep.  Evan":-  chap.  vi. 


10  LECTURE   I. 

From  regarding  them,  as  striking  displaj'^s  of  divine  power, 
and  instruments  under  the  direction  of  God,  men  began  grad- 
ually, and  perhaps  insensibly,  to  attribute  to  them  a  portion 
of  divinity,  and  supposed  them  to  perform  their  exact  revo- 
lutions by  their  own  inherent  intelligence. 

This  representation  is  supported  by  Cicero's  treatise  on 
the  Nature  of  the  Gods;  in  which  Balbus,  the  stoic,  is  intro- 
duced, as  disputing  with  an  Epicurian,  and  endeavoring  to 
show,  that  the  planets  must  be  intelligent  beings,  as  they 
could  not  otherwise  pursue  their  respective  courses  with  so 
much  order  and  constancy.  His  words  are  these,  '•'■  Hanc 
igiturin  stellis  constantiam,  hanc  tantam,  tarn  variis  cursibus  in 
omni  eternitate  convenientiam  temporum,  non  possum .  intelli- 
gere,  sine  mente,  ratione,  consilio.  Qua  quum  in  sideribus  in- 
esse  videamus^  non  possumus  ea  ipsa  non  in  deorum  numero  re- 
ponere.^'' 

That  the  worship  of  the  celestial  luminaries  is  very  an- 
cient, is  apparent  from  the  book  of  Job.  '•  If,  saith  he,  I  be- 
held the  sun,  when  it  shineth,  or  the  moon  walking  in  brightness^ 
and  my  heart  hath  been  secretly  enticed,  or  my  mouth  hath  kiss- 
ed nly  hand,  this  also  were  an  iniquity  to  be  punished  by  the 
judge :  for  I  should  have  denied  the  God  that  is  above.  The 
worship  of  the  hosts  of  heaven  is  frequently  mentioned  in  the 
Old  Testament,  as  prevalent  among  the  heathen.  It  seems 
indeed  to  have  been,  in  the  countries  and  periods  to  which 
that  history  relates,  the  most  general  kind  of  idolatry.  The 
sun,  moon,  and  stars,  there  is  little  doubt,  were  first  wor- 
shipped, not  as  independent  Deities,  but  as  subordinate  to 
the  eternal  Sovereign  of  the  Universe. 

This  kind  of  worship  appears  to  have  prevailed  very  ex- 
tensively through  the  heathen  world.  Nor  was  it  relin- 
quished at  so  late  a  period,  as  the  time  of  Julian  the  apostate. 
There  is  an  oration  of  his,  now  extant,  and  recently  trans- 
lated, addressed  to  the  sovereign  sun ;  of  which  luminary 
the  author  professes  himself  a  devout  worshipper. 

The  worship  of  human  spirits  was  probably  subsequent 


LECTURE   1.  11 

1.0  that  of  the  celestial  bodies.     How  this  i<ind  of  worship 
originated,  it  is  impossible  for  us  to  determine.     Like  the 
other,  it  was,  we  have  reason  to  believe,  introduced  by  in- 
sensible degrees.     After  the  death  of  any  one,  who  had 
been  a  benefactor  to  society,  or  had  acquired  a  powerful  in- 
fluence, either  over  the  affections  or  fears  of  his  contempo- 
raries, it  was  natural,  that  high  respect  should  be  paid  to 
his  memory.     It  would  be  natural  to  visit  the  place,  where 
his  remains  were  deposited,  and  to  erect  some  monument  to 
perpetuate  his  name.     That  which,  at  first  was  nothing  more 
than  respect,  or  affection,  might,  by  distance  of  time,   be- 
come  adoration.      Those   vigorous   or   beneficent   spirits, 
which   once   actuated  mortal   bodies,   were   supposed   not 
only  to  retain  their  existence  after  death,  but  to   occupy  a 
sort  of  intermediate  state  between  man  and  superior  intel- 
ligences.    As   the  celestial  bodies,  so,  no  doubt,  did  human 
souls  receive,  at  first,  a  subordinate  worship.     They  were 
worshipped,  as  deities,  inferior  to  the  first  Cause,  and  de- 
pendent on   him.     This  subordinate  worship  seems  now  to 
have  been  gradually  transferred  from  what  are  called  the 
natural  gods,   i.e.  the  heavenly  bodies,  to  the  spirits  of  de- 
parted men. 

When  there  were  thus  two  kinds  of  worship;  the  one  ren- 
dered to  the  Supreme  Being,  and  the  other  to  the  spirits  of 
human  origin,  it  is  no  difficult  matter  to  see,  that  the  latter 
would  gain  on  the  former.  It  must  have  been  apparent,  that 
no  worship  would  be  rendered  acceptable  to  the  true  God, 
unless  it  were  pure  and  rational ;  unless  it  proceeded  from 
upright  dispositions,  and  tended  to  increase  them.  The 
worship,  and  even  the  contemplation  of  such  a  being,  would 
necessarily,  to  sensual  and  profligate  men,  be  attended  with 
self  reproach.  They  would,  therefore,  dislike  to  retain  God 
in  their  knowledge.  But  human  spirits  had  neither  the  pu- 
rity nor  the  majesty  of  God.  Previously  to  their  separation 
from  the  body,  they  had  all  the  passions,  and  all  the  imper- 
fections and  vices,  which  are  common  to  mortals.     In  con- 


12  LECTURE    1. 

lemplating  such  deities,  little  or  no  self  reproach  was  expe- 
rienced by  their  votaries.  In  not  a  few  instances,  a  com- 
parison of  moral  character  would,  by  no  means,  be  disad- 
vantageous to  the  latter.  The  rites  and  ceremonies,  with 
which  daemons,  or  departed  spirits  were  worshipped,  could 
not  have  the  same  moral  expression,  as  those,  used  in  the 
service  of  the  Almighty.  Hence  would  result  both  a  ritu- 
al and  system  of  morality,  in  no  degree,  offensive  to  the 
passions  and  vices  of  men.  In  the  service  of  such  gods, 
men  would  be  much  more  frequent  and  more  engaged,  than 
in  the  worship  of  the  underived  and  independent  Deity.  His 
worship  would  not,  however,  be  suddenly  or  entirely  ne- 
glected. In  favor  of  it,  the  voice  of  reason  would  be  loud 
and  distinct. 

In  this  way  are  we  to  account  for  the  discordant  and  in- 
consistent language  of  ancient  poets.  The  notion  of  one 
Supreme  independent  God,  was  not  entirely  lost.  Yet  was 
he  not  distinctly  discernible  amidst  that  varied  and  impure 
crow  ]  of  deities,  who '  had  been  profanely  ushered  into  his 
temple.  They  recognized  his  attributes  of  supremacy,  eter- 
nity, and  independence  ;  but  they  assigned  them  to  a  crea- 
ture of  human  origin.  They  endeavoured  to  invest  a  mor- 
tal with  divine  habiliments,  without  concealing  his  wants, 
his  dependence,  or  his  vices. 


T.ECTURE  n. 


Meccfsity   of  Revelation, 
as  it  appears  from  the  gods  and  worship  of  the  anckiil  heathen. 

In  the  last  lecture  it  was  observed,  that  though  there  ap- 
pears to  have  been  from  the  beginning,  a  traditionary  be- 
lief of  one  uncreated,  independent  Deity,  this  belief  was 
gradually  enfeebled,  until  the  object  of  it  ceased  to  be  dis- 
tinguishable amidst  a  numerous  and  confused  group  of  gods, 
who  were  either  parts  of  the  Universe,  or  had  been  human 
beings.  But  these  two  classes,  do,  by  no  means,  compre- 
hend all  the  objects,  to  which  religious  worship  was  render- 
ed. 

Not  only  the  souls  of  the  dead,  but  the  persons  of  the  liv- 
ing, were  treated  as  divine.  This  was  so  common  among 
the  Romans,  that  to  swear  by  the  genius  of  Caesar,  and  to 
worship  him  by  burning  incense  on  his  altar,  were  used  as 
criteria,  by  which  to  try  those,  who  were  accused  of  defec- 
tion from  the  establislied  belief.  In  this  way  Plinj^  as  he 
informed  Trojan,  ascertained  whether  those,  who  had  been 
prosecuted  as  Christians,  were  really  such,  when  the  accus- 
ed were  before  him,  under  trial,  he  commanded,  that  the 
emperor's  image  should  be  brought,  and  that  they  should 
pay  him  divine  honor,  by  sacriiicing  frankincense  and  wine. 
They,  who  did  this,  were  acquitted,  as  having  thereby  pro.v- 
od  their  adherence  to  the  ancient  religion. 


44  LECTURE    II. 

Not  onlj  were  divine  honors  paid  to  the  larger  bodies  in 
the  universe,  and  to  human  beings,  both  living  and  dead, 
but  to  whatever  was  found  to  be  of  great  utility.*  To  these 
we  may  add  particular  qualities  and  conditions  of  human 
beings,  such  as  Mind,  Fidelity,  Safet}'-,  Liberty,  Concord, 
Victory,  &c.  These  things,  says  Cicero,  are  so  great,  that 
they  cannot  be  governed  without  divine  agency,  and  there- 
fore they  themselves  are  denominated  gods.j  To  these,  tem- 
ples were  erected,  and  sacrifices  were  offered.  Nay,  even 
bad  qualities,  such  as  passions  and  vices,  became  objects  of 
heathen  worship ;  in  justification  of  Avhich,  this  reason  is  as- 
signed, that  these  bad  qualities  have  frequently  great  influ- 
ence on  human  actions. 

That  animals,  reptiles,  and  vegetables,  received,  among 
the  Egyptians,  religious  adoration,  is  a  fact,  universally 
known.  It  is,  indeed,  difficult  to  contemplate  any  object, 
cither  in  the  heavens,  or  on  the  earth,  which  has  not,  in  some 
age  or  country,  been  treated  as  divine.  Accordingly  an 
eminent  author,  whose  object  was  to  praise  the  religion  of 
the  heathen  at  the  expense  of  revelation,  is  constrained 
to  acknowledge,  that  "  the  gentiles  did  not  only  worship  the 
whole  world  taken  together,  but  its  parts,  yea,  even  its  par- 
ticular, or  smaller  parts  ;  thinking  it  unbecoming,  that  some 
of  the  most  eminent  parts  of  him  whom  they  regarded  as 
God,  should  be  worshipped,  and  other  parts  neglected.''^: 
So  true  is  the  remark,  that  the  heathen  worshipped  every 
thing,  as  God,  but  God  himself. 

But  though  there  was  no  great  variety  in  the  objects,  to 
which  the  ancient  heathen  paid  religious  adoration,  the 
worship  of  departed  spirits  was  a  part  of  their  religion,  par- 
ticularly important,  both  as  to  its  extent,  and  the  effects  re- 
sulting from  it.y  Mr.  Farmer  whose  name  was  mentioned 
in  the  last  lecture,  has  shown,  that  human  spirits  were  with 
a  very  few  exceptions,  worshipped  in  all  ancient  nations, 

*  De  Nat.  Deor.  I.  86.  j\h.81. 

I  L.  Herbert,  as  quoted  by  Leland.  1.   146. 

II  In  Ethiopia,    they    worshipped    their  friends  immediately    after  their  denth, 
Herod.  2,  36. 


LECTURE   U.  15 

whether  barbarous  or  polished.  It  is  obvious,  that  this 
would  be  a  very  interesting  part  of  human  worship. 
Men  would  be  pleased  at  the  thought  of  having  a  Deity, 
who  had  been  in  their  situation,  had  possessed  their  passions, 
and  had  experienced  their  wants.  But  the  moral  effect  of 
this  worship  would  depend  on  the  character,  ascribed  to 
the  being,  to  whom  it  was  addressed.  The  worship  of  hu- 
man spirits,  however  absurd,  might  not,  in  all  cases,  produce 
immorality.  Had  the  pagan  deities  been  perfect  in  moral 
qualities,  or  even  as  near  perfection  as  have  been  some  distin- 
guished saints,  such  as  Moses  or  Daniel,the  ancient  mythology 
would  have  been  far  less  offensive  and  less  injurious,  than  it 
must  have  been,  on  supposition,  that  their  gods  had  not  only 
been  men,  but  men  distinguished  for  impurity,  violence,  fraud, 
revenge,  and  rapacity. 

If  the  objects  of  pagan  worship,  therefore,  as  Euhemerus 
is  said  to  have  shown,  and  as  the  Greeks  acknowledged,  were 
once  men,  it  becomes  important  to  inquire  what  kind  of  men 
they  were.  Were  they  mild,  chaste,  upright,  meek,  benev- 
olent, and  pious  ?  Here,  in  proposing  a  seemingly  rational 
question,  and  one,  which  very  naturally  occurs,  we  are  in- 
volved in  absurdity.  How  could  those  men,  who  have  since 
become  gods,  (gods  who  were  once  men,)  have  been  pious  ? 
Piety,  as  the  term  is  now  used,  has  relation  to  a  Supreme 
Being,  and  expresses  right  feelings  towards  him.  But  at 
the  time,  when  the  greatest  gods  among  the  heathen  were 
men,  there  could  have  been  no  Supreme  Being ;  i.  e.  no  be- 
ing entitled  to  the  affection,  confidence,  and  adoration  of 
mortals.  Those  heathen,  who  believed,  that  their  greatest 
gods  had  once  been  men,  must  from  the  nature  of  the  case, 
have  considered  them,  as  men  destitute  of  piety. 

But  passing  over  this  most  important  quality,  let  us  brief- 
ly inquire  what  was,  in  other  respects,  the  character  of  the 
pagan  gods.  Saturn  is  known  to  have  been  jealous,  fero- 
cious, and  cruel.  It  is  not  easy  to  read  without  a  mixture 
of  disgust  and  indignation,  the  biography  of  this  god,  as 
transmitted  to  us  by  the  poets. 


16  LECTURE    11. 

Jupiter's  character  was  doubtless  an  improvement  on  that 
of  his  father.  His  government  was  less  oppressive,  and 
his  temper  less  ferocious  and  savage.  But  his  impurities 
were  more  numerous,  and  not  less  disgusting. 

Mercury,  according  to  poetical  mythology,  was  received 
into  the  confidence  of  the  gods  for  no  other  reason,  than  his 
shrewdness,  evinced  by  repeated  acts  of  dishonesty.!  Af- 
ter being  admitted  to  the  rank  and  honors  of  a  deity,  Jup- 
iter appointed  him  his  cup  bearer,  and  employed  him  as  the 
accomplice  of  his  crimes.  No  description  need  be  given  of 
the  character  of  Bacchus  and  Venus.  The  mention  of 
their  names,  to  those,  whose  attention  has  been  in  any  de- 
gree, directed  to  classical  studies,  will  bring  to  recollection 
their  moral  qualities. 

Now,  these  were  among  the  most  common  objects  of  gen- 
tile worship.  To  the  honor  of  these  deities,  statues  and 
temples  were  erected.  It  is  natural  to  suppose,  that  the 
service,  whether  moral  or  ritual,  which  was  rendered  to  such 
gods,  would  correspond  with  those  moral  qualities,  for  which 
they  had  been  most  distinguished.  We  should  not  expect, 
either,  that  the  kind  of  worship,  rendered  to  such  deities, 
would  contribute  to  purity  of  life,  or  that  such  purity  would 
be  cultivated  by  their  votaries.  In  regard  to  both  these 
particulars,  facts  are  precisely,  as  we  should  anticipate.* 

The  worship  of  the  ancient  heathen  was  a  horrible  mix- 
ture of  folly  lasciviousness,  and  cruelty. 

Nothing  could  be  more  ridiculous  than  many  of  their 
rites;  nothing  more  absurd,  than  the  manner  in  which  they 
sometimes  treated  their  gods.  The  Abbe  Barthelemy, 
quotiny  Theocritus,  puts  the  following  words  into  the  mouth 
of  Anacharsis.  Having  reached  the  top  of  mount  Lyccsus,  in 
Pelopenncsus,  we  were  present  at  some  games,  celebrated 
in  honor  of  the  god  Pan.  We  saw  some,  who  struck  the 
statue  of  the  god  with  whips.  They  inflcted  this  punish- 
ment   on  him,  because  a  hunting,  undertaken   under  his  au- 

•1-Anach.  III.  SB. 

*Leorc].  i.  171,  tells  ol'  the  debauchery  of  the    Egyptian  worship.     See  also 
the  absttrdity. 


LECTURE    11. 


17 


Spices,  had  not  been  sufficiently  successful  to   furnish  them 
with  a  meal.     Trav.  Anach.  iii.  68. 

The  festivals  in  honor  of  Bacchus,  called  Dionysia^  were 
celebrated  over  all  Greece,  especially  at  Athens.  This  fes- 
tival, it  appears,  was  considered,  as  peculiarly  respectable 
and  sacred.  By  the  return  of  it  were  the  years  numbered. 
The  chief  archon  had  a  part  in  the  management  of  it;  and 
the  priests,  who  officiated  on  this  occasion,  were  honored 
with  the  first  scats  at  the  public  shows.  Whatever  these 
festivals  were,  therefore,  they  are  not  to  be  considered,  as 
exhibiting  the  character  of  a  few  extravagant  profligates, 
but  that  of  every  nation  or  community,  into  which  they  were 
received. 

These  Bacchanalia,  or  Dionysia,  were,  it  seems,  of  differ- 
ent kinds,  such  as  the  greater^  the  /ess,  &:c.  In  some  of  them, 
it  was  usual  for  the  worshippers,  in  their  garments  and  ac- 
tions, to  imitate  the  poetical  fictions  concerning  Bacchus  ; 
they  put  on  fawn  skins,  fine  linen,  and  mitres  ;  carried  thyr- 
si, drums,  pipes,  and  flutes ;  and  crowned  themselves  with 
garlands  of  trees,  sacred  to  the  god.  Some  exposed  them- 
selves by  uncouth  dresses,  and  antic  motions.  In  this  man- 
ner, persons  of  both  sexes  ran  about  the  hills,  deserts  and 
other  places,  wagging  their  heads,  dancing  in  ridiculous 
postures,  filling  the  air  with  hideous  noises,  and  personating 
men  distracted.  Nothing  could  exceed  the  sensuality,  which 
was  allowed  on  this  occasion  ;  revelling  and  drunkenness 
were  part  of  the  worship,  to  which  they  were  obliged,  in  hon- 
or of  the  god. 

These  impure  and  infamous  celebrations  were  introduc- 
ed from  Greece  into  Tuscany,  and  thence  to  Rome.  At 
this  latter  place,  the  impure  actions  and  indulgences,  which 
accompanied  them,  became  so  intolerable,  as  to  call  for  the 
interference  of  the  Senate.*  The  festival  was,  for  a  while, 
suppressed,  but  was  afterwards  re-established. 

The  Floralia,  or  games  in  honor  of  Flora,  are  metipned 

*Ijivy  xxxix.     13  <^c. 

3 


LECTURE   11. 


by  Paterculus,  and  described  by  Lactantius.*  The  goddess, 
in  whose  honor  these  games  were  instituted,  according  to  the 
last  mentioned  writer,  amassed,  while  a  mortal,  a  large  estate, 
by  a  life  of  abandoned  profligacy.  This  estate  she  be- 
queathed, at  death,  to  the  Roman  people.  They,  in  their 
turn,  instituted  an  annual  festival  to  her  honor.  What  kind 
of  rites  would  be  practised  at  the  annual  celebration  of  such 
a  character,  may  be  sufficiently  known,  without  reading  the 
accounts,  transmitted  to  us  from  this  eloquent  father. 

Nocturnal  festivals  in  honor  of  Kotyiis,  the  goddess  of  lewd- 
iiess,  mentioned  by  Juvenal,  were  observed,  says  Apb.  Pot- 
ter, by  the  Athenians,  Corinthians,  Chians,  Thracians,  and 
others.     Sat.  ii.  91.  line.    Potter,  i.  440. 

The  impurities,  practised  at  the  iMpercalia,  in  the  worship 
of  Cybele,  and  in  the  temples  of  Venus,  at  Crete,  Corinth, 
and  Babylon,  need  not,  and  ought  not  to  be  mentioned. 

But  we  are  not  to  suppose,  that  the  ancient  heathen  wor- 
ship tended  to  corrupt,  in  one  particular  only,  those,  who  en- 
gaged in  it.  Impurity  was  not  the  only  crime,  of  which  their 
gods  had  been  guilty ;  and  of  course,  not  the  only  vice, 
which  their  votaries  would  learn  from  them. 

The  dishonesty  of  Mercury  has  been  mentioned  in  this 
lecture.  The  annual  festival  of  this  deity  was  celebrated 
at  Rome  on  the  fifteenth  of  May.  On  which  occasion,  the 
merchants,  traders,  &.c.  after  performing  certain  ceremonies, 
prayed,  that  the  god  would  both  blot  out  all  the  frauds  and 
perjuries,  which  they  had  committed  already,  and  enable 
them  again  to  practise  like  impositions.     Pantheon,  Bell. 

Casting  but  a  slight  glance  on  the  pagan  religion,  we  are 
likely  to  consider  it,  as  exclusively  gay,  and  festive.  In- 
creased attention  will  lead  to  a  different  conclusion.  It  was, 
in  many  parts,  gay  and  grossly  licentious ;  but  in  other  parts, 
it  was  cruel,  ferocious,  and  unrelenting, 

A  solemnity,  called  Diamastigosis,  was  observed  at  Spar- 
.  ta,  in  honor  of  Diana.     The  name  is  derived  from  the  scour- 

*  Pater.  L  I.  c.  xir^.  8.  Lac.  p.  74. 


LECTURE    IK  19 

gings,  which  boys  received  on  the  altar  of  the  goddess.  The 
lashes  were  continued,  till  the  blood  gushed  out.  They 
sometimes  ended  the  life  of  the  wretched  sufferer.  Diana's 
priestess  was  nigh  at  hand,  urging  increased  severity.  Par- 
ents were  present  to  exhort  their  sons  to  endure  the  lash 
with  patience  and  constancy.  Those,  who  died  by  these 
means,  were  buried  with  garlands  on  their  head?,  in  token 
of  joy  and  victory,  and  had  the  honor  of  a  public  funeral. 
Potter  1.  408.     Anach.  11.  271.  320. 

There  is  no  part  of  pagan  worship,  which  strikes  us  with 
greater  horror,  than  the  well  known  fact  of  their  offering 
human  sacrifices. 

This  kind  of  worship  appears  to  have  prevailed  to  very 
great  extent.  It  was  practised  by  the  ancient  Persians. 
During  a  tempest,  as  Herodotus  informs  us,  (Note,  vol.  3. 
p.  296.)  the  Magi  offered  human  victims.  We  are  in- 
formed, that  Amestris,  the  wife  of  Xerxes^  buried  twelve 
persons  alive,  as  an  offering  to  Pluto^  on  her  own  account, 
that  is,  as  a  sacrifice,  by  which  it  was  designed  to  procure 
the  favor  of  the  gods  for  herself.  The  same  Amostris  is 
said  to  have  caused  fourteen  children  of  the  best  families  in 
Persia  to  be  interred  alive,  as  a  gratification  to  the  god  be- 
neath the  earth.  When  the  enemy  of  Xerxes  came  to  a 
place,  called  the  Nine  Ways,  the  Magi  took  nine  of  the  sons 
and  daughters  of  the  inhabitants,  saith  the  same  historian, 
and  buried  them  alive,  as  the  manner  of  the  Persians  is. 

It  was  the  custom  of  the  ancient  Scythians  to  sacrifice 
every  hundreth  captive.  Having  poured  libations  on  their 
heads,  they  cut  their  throats  into  a  vessel,  for  that  purpose. 
From  these  human  victims,  they  cut  off  the  right  arms,  close 
lo  the  shoulder,  and  threw  them  up  into  the  air.  This  cer- 
emony being  performed  on  each  victim  severally,  they  de- 
part. The  arms  remain  where  they  happen  to  fall ;  the 
bodies  elsewhere. 

Among  the  Thracians,  a  human  sacrifice  was  offered  ev- 
ery fifth  year,  to  the  god  Zamolxis. 


20  LECTURE   II. 

Our  account  of  this  sanguinary  worship  might  be  much 
enlarged,  on  the  authority  of  Herodotus.* 

Human  sacrifices,  says  the  Abbe  Barthelemi,  were  not 
unfrequent  among  the  Greeks.  They  were  common  in  al- 
most every  nation.  Twelve  Trojan  youth  were  sacrificed 
by  Achilles,  at  the  funeral  of  Patroclus. 

Leland,  quoting  from  Porphyry,  enumerates,  among  those, 
who  sometimes  offered  human  sacrifices,  the  Lacedaemonians 
and  Athenians. 

This  mode  of  worship  was  early  received,  and  long  re- 
tained by  the  Romans.  Lactantius  mentions  the  sacrific- 
ing of  human  victims  to  Saturn,  as  an  ancient  rite ;  informing 
us,  that  the  sacrifice  was  not  made  by  immolation  at  an  altar, 
but  by  plunging  the  devoted  person  from  the  Milvian  bridge 
into  the  Tyber.  Infants  were  sacrificed  to  the  same  god. 
Virgil  represents  jEneas,  as  sacrificing  eight  young  men  to 
the  infernal  gods.  Livy,  in  the  twenty  second  book  of  his 
history,  tells  us  of  four  persons,  who  were  buried  alive,  by 
way  of  sacrifice. 

Nor  does  it  appear  that  this  practice  was  abandoned, 
among  the  Romans,  until  the  beginning  of  the  second  centu- 
ry of  the  christian  era.  Though  condemned  by  the  best 
among  the  philosophers,  it  had  not  been  extirpated.  Even 
at  a  later  period,  than  the  second  century,  all  remains  of  it 
were  not  destroyed.  Lactantius  asserts,  that  even  in  his 
time,  i.  e.  in  the  fourth  century,  offerings  of  this  kind  were 
not  wholly  abolished.  "Latialis,  Jupiter  etiam  nunc  sanguine 
colitur  humano." 

Among  the  the  Carthagenians,  these  sacrifices  were  not 
uncommon.      When  they  were  conquered  by  Agathocles, 
King  of  Sicily,  thinking,  that  the  god  was  angry  with  them 
they  sacrificed  to  him  two  hundred  sons  of  the  nobility. 

Caesar  gives  us  the  following  information,  concerning  the 
worship  of  the  Gauls.  When  they  are  afflicted  with  any 
dangerous  disease, — when  they  are  engaged  in  war,  or  ex- 

«Beloe's  Herod.     II.  275.     3T6.     IV.  100. 


LECTURE   II.  21 

posed  to  hazard,  they  either  immolate  human  victims,  or 
make  vows  to  do  it ;  and  in  these  sacrifices  they  make  use 
of  the  ministry  of  the  Druids.  Others,  it  appears,  formed 
images  of  immense  magnitude,  whose  limbs  were  made  hol- 
low by  a  texture  of  osiers,  into  which  were  thrown  living  men 
to  be  consumed  by  the  fire.  Human  sacrifices,  as  we  learn 
from  Tacitus,  were  offered  by  the  ancient  Germans. 

To  these  testimonies,  we  shall  add  a  small  number  from 
the  sacred  scriptures.  Speaking  of  the  ancient  inhabitants 
of  Canaan,  the  Psalmist  asserts,  that,  they  sacrificed  their  sons 
and  danghtei's  to  dcemons,  and  shed  innocent  bloody  even  the 
blood  of  their  sons  and  daughters^  whom  they  sacrificed  to  the 
idols  of  Canaan.  To  the  same  purpose  speaks  the  prophet 
Jeremiah,  They  built  the  high  places  of  Tophct,  rvhich  is  the 
valley  of  the  son  of  Hinnom,  to  burn  their  sons  and  daugh- 
ters in  the  fire.  They  built  also  the  high  places  of  Baal,  to 
burn  their  sons  with  fire,  for  burnt  offerings  unto  Baal. 

The  account  here  given,  of  the  cruelty  and  licentiousness, 
which  accompanied  the  pagan  worship,  is  brief,  and  might 
easily  be  enlarged.  The  reason  why  more  facts  have  not 
been  exhibited,  and  why  their  sacred  rites  have  not  been 
made  to  appear  more  infamous  and  detestable,  is,  that  any 
description  of  them  would  be  indecent,  whatever  circumlo- 
cutions were  resorted  to,  or  how  great  soever  might  be  our 
caution  in  the  selection  of  words. 

I  would  now  request  your  attention  to  those  reflections 
which  naturally  result  from  the  facts  stated.     And, 

I.  Agreeably  to  what  was  observed  in  the  last  lecture, 
we  perceive,  that  no  objection  can  be  made  to  the  testimo- 
ny of  the  poets,  in  regard  to  the  history  and  character  of 
the  gods.  To  persons,  imbued  with  those  truths,  which 
are  derived  from  the  fountain  of  sacred  scripture,  it  cannot, 
at  first,  seem  credible,  that  the  human  understanding  should 
ever  be  so  deeply  degraded,  as  to  receive  for  religious  doc- 
trines, the  absurdities  of  poetic  mythology.  But  the  fact 
is,  that   the  legislators,  who  organized  the  system  of  pagan 


22  LECTURE   II. 

worship,  formed  it  agreeably  to  that  model,  which  the  poets 
gave.     Whether  the   poets  invented  these  fictions,  or  only 
gave  them   a  more  alluring  dress,  I   pretend  not  to  deter- 
mine, though    the  latter  is  probable.     All  that  I   would  be 
understood  to  assert,  is,  that   the   religion  adopted  by   the 
mass  of  the  people,   was  the  religion  of  the   poets.     This 
was    the  religion,  which  the  legislators  designed  should  be 
believed  and  maintained.  The  ceremonies  of  the  established 
worship   were  so  construed,  as  to  preserve   in  the  public 
mind,  not  only  the  virtues,  but  the  vices  of  those  mortals  of 
either  sex,  whom  they  denominated  gods  and  goddesses. 
Arnobius,  as  quoted  by  a  writer,  whose  name  has  been  fre- 
quently mentioned  in  this  lecture,  upbraids  the  heathen,  for 
"  ascribing  the   most  base  and  unworthy  actions  to  him, 
whom  they  described  as  father  of  gods  and  men,  the  chief 
God,  the  thunderer,  who  shakes  heaven  with  his  nod,  and  to 
whom  they  attributed  the  most  divine  titles.     He  thinks, 
that,  if  they  had  any  regard  to  piety  and  decency,  the  public 
authority  ought  to  interpose,  by  forbidding  such  representa- 
tions.    Instead  of  which  they  encouraged  them  and   admit- 
ted them  into   their  religion ;  whereas  they  would  punish 
any  man,  who  should  cast  such  reflections  on  a  senator  or 
magistrate." 

II.  Let  us,  for  a  moment,  compare  the  effects,  which 
would  naturally  result  from  the  worship  of  such  deities,  with 
those,  which  might  be  expected  from  the  worship  of  the 
true  God.  To  say  nothing  of  such  gods,  as  Bacchus,  Venus 
or  Mercury,  how  was  it  possible  for  the  votaries  of  Jupiter 
to  contemplate  his  character  with  reverence,  or  rational  af- 
fection ?  What  was  there  to  revere  in  a  being,  whose  pas- 
sions were  more  violent,  and  whose  crimes  were  more  nu- 
merous than  those  of  human  off'enders  ?  With  what  sense  of 
moral  obligation  could  the  ancient  pagans  have  gone  from 
Jupiter's  temple,  when  they  had  been  engaged  in  those  rites, 
which  brought  his  vices  to  their  recollection  ?  Far  from 
blushing  at   their  sensuality,  they  must  have  justified  it,  as 


LECTURE   II.  23 

we  know  they  did,  by  the  example  of  the  god,  whom  they 
worshipped.  "  Whenever  vice  comes  to  be  considered,  as 
a  divine  quality,  as  well  as  an  act  of  devotion,  or,  in  other 
words,  when  it  is  practised,  both  in  honor  and  in  imitation 
of  the  gods,  it  is  hereby  authorized  and  sanctioned;  and 
men  must  sink  into  the  lowest  degeneracy." 

On  the  contrary,  when  men  have  been  employed  in  the 
worship  of  that  Being,  whose  dwelling  is  not  with  flesh ; — 
who  is  infinitely  removed  from  human  passions  and  human 
guilt ; — whose  irresistible  power  is  under  the  direction  of 
moral  purity  and  infinite  wisdom  ; — who  regards  with  divine 
indignation,  all  the  workers  of  iniquity ; — and  accepts  that 
service  only,  which  proceeds  from  uprightness  and  simplicity 
of  heart : — they  must  perceive,  that  a  virtuous  life  is  essential, 
as  well  to  their  safety^  as  their  duly.  This  conviction  will  be 
forced  upon  them,  whenever  they  use  a  moment's  reflection. 
Accordingly,  in  a  christian  country,  nothing  tends  more  di- 
rectly to  purify  the  morals  of  a  community,  than  general 
attendance  on  public  worship. 

Among  those,  who  entertain  just  notions  of  the  Supreme 
Being,  it  is  a  natural  sentiment,  that  divine  judgments  are  to  be 
averted  by  penitence  and  reformation.  This  sentiment  ap- 
pears to  have  made  no  part  of  the  pagan  creed.  If  public 
calamities  were  felt  or  threatened  to  appease  the  gods,  and 
avert  the  impending  evil,  they  had  recourse  to  some  trifling 
ceremony,  but  not  to  repentance  and  a  reclaimed  life.  They 
might  revive  ancient  rites,  or  institute  new  ones  ;  but  refor- 
mation of  morals,  saith  Warburton,  was  never  made  part  of 
the  state's  atonement.  The  fact  was,  as  Dr.  Priestly  has  re- 
marked, that  the  heathen  religion  had  nothing  to  do  with 
morality. 

III.  From  the  facts,  stated  in  this  lecture,  we  learn  how  to 
estimate  a  remark,  not  very  unfrequently  made,  that,  on  sup- 
position, a  man  is  sincere,  it  is  of  little  importance,  what  may 
be  his  creed.  That  there  were  many  among  the  ancient 
heathen,  sincerely  attached  to  the  prevailing  mythology,  it 


24  LKCTURE    II. 

would  be  unreasonable  to  doubt.  Who  can  question,  thaL 
when  the  king  of  Moab  took  his  eldest  son,  that  should  have 
reigned  after  him,  and  offered  him  for  a  burnt  offering,  he  real- 
ly believed,  that  by  such  a  sacrifice,  he  should  obtain  divine 
aid  against  Israel?  who  can  doubt,  that  when  the  Greeks 
were  urgent  with  Agamemnon  to  immolate  his  daughter,  they 
sincerely  believed,  that  this  sacrifice  would  procure  for  their 
fleet  propitious  winds?  The  same  kind  of  sincerity  might  be 
possessed  by  the  worshippers  of  Bacchus,  of  Venus,  or  Mei'- 
cury.  But,  will  it  hence  follow,  that  a  sincere  thief,  a  sincere 
prostitute,  or  a  sincere  drunkard,  is  quite  as  deserving  amor- 
al character,  as  he,  who,  with  integrity  of  heart,  worships 
the  God  and  Father  of  our  Lord  Jesus  Christ? 

IV.  From  the  representation  now  given  of  the  worship 
and  gods  of  the  ancient  heathen,  we  perceive,  that  St.  Paul 
had  good  reason  for  charging  the  gentiles  with  atheism.. 
Having  no  hope,  and  without  God  in  the  world. 

"  It  may  be  justly  said,"  observes  Dr.  Campbell,  "  that 
their  sacrifices  were  not  offered  to  God  ;  for,  however  much 
they  might  use  the  name  God,  the  intention  is  to  be  judged 
of,  not  by  the  name,  but  by  the  meaning  affixed  to  it.  Now, 
such  a  being  as  the  Eternal,  Unoriginated,  Immutable  Crea- 
tor, and  Ruler  of  the  world,  they  had  not  in  all  their  system. 
For  this  reason,  they  are  not  unjustly  called  a&eov,  i.  e. 
without  the  knowledge,  and  consequently,  the  belief  and  wor- 
ship of  him,  who  alone  is  GOD." 

It  appears,  indeed,  that,  when  Christianity  made  known 
such  a  Being,  hostility  to  his  character  was  openly  avowed. 
Dr.  Leland,  in  his  Westminister  Lectures,  gives  us  the  fol- 
lowing very  important  information.  "  Whatever  the  Greeks 
could  not  accomplish  by  the  sword,  they  endeavored  to  ef- 
fect by  the  force  of  impious  language.j  And  such  was  the 
madness,  with  which  they  were  inflamed,  that  they  propos- 
ed rewards  and  honors  to  such  of  their  poets  and  sophistSj 
as  should  write  most,  wit  and  elegance,  in  opposition  to  thr 

I  Chris.  Obs.  Feb.  1811. 


LECTURE    111.  25 

one,  true,  and  incorruptible  God,  from  whom  descended  to 
mankind  the  gift  of  eternal  happiness  by  Jesus  Christ." 

1  close  the  present  lecture  with  a  single  remark,  relating 
not  to  the  ancient  gentiles,  but  directly  to  ourselves,  while 
professing  to  know  God,  may  we  not  in  works  deny  him ;  hein^ 
disobedient  and  to  every  good  work  reprobate  ? 


LECTURE  III. 


The  Kecessity  of  Revelation-^ 
as  it  appears  from  the  gods  and  worship  of  modern  Pagans, 

In  the  preceding  lecture,  were  considered  the  character 
of  the  heathen  gods,  and  the  moral  tendency  of  that  wor- 
ship, which  they  received. 

As  the  facts,  which  were  then  stated,  were  chiefly  such,  as 
occured  among  the  Greeks  and  Romans,  the  most  learned 
and  refined  nations  of  antiquity,  it  is  to  be  presumed,  that 
should  our  investigations  extend  to  modern  pagans,  far  in- 
ferior to  them  in  mental  cultivation,  appearances  would  not 
be  more  favorable.  Inquiries  of  this  kind  will  constitute 
the  present  lecture.     They  will  relate, 

I.  To  the  gods ; 

II.  To  the  worship  and  religious  ceremonies  of  modern 
pagans. 

I.  We  are  to  inquire  concerning  the  gods,  worshipped  in 
those  nations,  where  revealed  religion  is  not  enjoyed. 

4 


26  LECTURE   III. 

As  the  Hindoo  religion  is  not  confined  to  the  vast  country 
of  Hindostan,  but  spreads  itself  in  some  form  or  other,  over 
several  divisions  of  the  eastern  continent,  (Tibet,  Birman 
Empire,  Siam,)  it  is  peculiarly  entitled  to  our  attention.  It 
appears,  likewise,  to  be  a  religion  of  very  great  antiquity. 
Sir  Wm.  Jones,  as  quoted  by  Dr.  Priestly,  considers  the  in- 
stitutions of  Mence,  one  of  their  sacred  books,  as  having 
been  written  about  twelve  hundred  years  before  Christ. 
Their  other  sacred  writings,  called  the  Vedas,  are  said  to 
have  been  written  three  centuries  earlier. 

Through  the  indefatigable  labor  of  that  illustrious  scholar, 
whose  name  has  been  mentioned,  and  many  learned  coad- 
jutors in  India,  the  information,  which  we  have  on  the  subject 
of  the  Hindoo  religion,  is  somewhat  extensive,  and  much  to 
be  relied  on. 

"  They  believe  on  a  Supreme  God,  who  created  the  world, 
though  not  all  things  pertaining  to  it.*  This  Supreme  Being 
is  said  to  have  created  a  goddess,  called  Baioancy,  who  was 
the  mother  of  three  subaltern  deities.  Brimha^  or  Bramha, 
Vishnou,  and  Sheevah.  Brimha  was  endued  with  the  power 
of  creating  the  things  of  this  world  ;  Vishnou,  with  the 
power  of  cherishing  them ;  and  Sheevah,  with  the  power  of 
restraining  and  correcting  them.  Thus  Brimha  became  the 
creator  of  man  ;  and,  in  this  character,  he  formed  four  casts 
or  classes,  which  are  so  distinctly  preserved  among  the 
Hindoos.  Besides  these  deities,  they  acknowledge  a  great 
number  of  gods  and  goddesses,  whose  characters  and  offices 
correspond  considerably  with  the  most  noted  deities  of  clas- 
sic mythology.  They  have  likewise  numerous  demigods, 
who  are  supposed  to  inhabit  the  air,  the  water,  and  the  earth, 
and,  in  short,  the  whole  world,  so  that  every  mountain,  river, 
wood,  town,  village,  &c.  has  one  of  these  tutelary  deities. 
By  nature  these  demigods  are  subject  to  death ;  but  are 
supposed  to  obtain  immortality  by  the  use  of  certain  drink. 
Encycl.  vol.  viii.     Art.  Hindoos. 

«  Cgrries  Ser.  26. 


LECTURE   III.  27 

The  number  of  their  gods,  sairh  Dr.  Pricsfly,  exceeds  that 
of  any  other  people,  that  wc  arc  acquainted  with.  "  I  have 
often  been  told,  says  an  American  missionary,  who  left  Bom- 
bay, on  account  of  his  health,  there  are  three  hundreti  and 
thirty  millions  of  gods. 

They  apply  to  different  deities,  according  to  their  differ- 
ent occasions.  In  sickness,  they  apply  to  one  god ;  on  tx 
journey,  to  another ;  and,  when  engaged  in  war,  to  a  third. 

"  Notwithstanding  the  general  opinion,  that  Brimha,  Vish- 
nou,  and  Sheevah,  had  the  same  origin,  and  bear  the  same  re- 
lation to  the  Supreme  Being,  some  of  the  Hindoos  attach 
themselves  to  one  of  them ;  and  others,  to  another  ;  and  the 
generality  only  worship  one  of  the  three."  What  ideas 
they  have  of  the  moral  character  of  these  gods,  may  be  con- 
jectured from  the  following  fact.  "  They  say,  that  these  di- 
vine personages  quarrelled  and  fought;  that,  during  the  bat- 
tle, the  earth  trembled,  and  the  stars  fell  from  the  firma- 
ment." From  other  sources,  and  those  the  most  authentic, 
it  appears,  that  the  moral  character  of  Hindoo  gods  is  ab- 
solutely abominable. 

Worship,  paid  to  the  souls  of  the  dead,  is  a  great  article 
in  the  Hindoo  system  ;  and  is  mentioned,  we  are  told,  in  al- 
most every  page  of  the  Institutes  of  Mence. 

All  the  neighboring  nations,  whose  religions  bear  some 
affinity  to  that  of  the  Hindoos,  are  polytheists.  The  Sia- 
mese say,  that  the  reign  of  a  deity  is  limited  to  a  certain 
number  of  years  ;  after  which,  he  sinks  into  eternal  repose, 
and  another  succeeds  him  in  the  government  of  the  universe. 

It  appears,  that  there  was,  before  the  christian  era,  a  sect 
of  philosophers  in  India,  denominated  Sammanes.  These 
Dr.  Priestly  supposes  to  be  the  same  with  those,  who  are 
now  called  Schammans,  in  Siberia.  In  the  tenets  and  prac- 
tices of  the  Schammans^  saith  he,  we  may  see  a  faint  outline 
of  the  religion  of  the  Hindoos.  They  believe  in  one  God, 
the  maker  of  all  things ;  but  they  think,  that  he  pays  no  at- 
tention to  the  affairs  of  men,  leaving  the  government  of  the 


28  LECTURE   III. 

world  to  inferior  beings,  to  whom,  therefore,  all  their  devo- 
tions are  addressed. 

Perfectly  accordant  with  this,  is  the  representation  of 
Mr.  Nott,  lately  missionary  from  this  country  at  Bombay. 
"  It  is  not  to  be  understood,"  says  he,  "  that  those  who  wor- 
ship the  gods,  by  means  of  images,  pay,  at  the  same  time, 
an  indirect  worship  to  the  great  Supreme.  The  worship 
of  their  gods  is  not  a  mode  of  worshipping  the  Supreme, 
but  a  substitute  for  it." 

The  Hindoos  suppose,  not  only,  that  there  are  superior 
beings  of  very  different  dispositions,  some  friendly,  and  oth- 
ers unfriendly  to  men,  but  think,  the  best  disposed  of  them 
are  sometimes  partial,  obstinate,  and  vindictive  :  and,  over 
the  malevolent  deities,  they  place  one  of  much  superior  pow- 
er, whom  they  call  Schaitan.  But  though  he  is  very  wick- 
ed, they  think  it  possible  to  appease  him  ;  and  therefore  to 
him  they  address  much  of  their  worship. 

In  Japan,  the  religion,  as  in  India,  appears  to  be  polythe- 
ism in  subordination  to  theism ;  i.  e.  they  acknowledge  nu- 
merous gods  ;  but  one  is  believed  to  be  supreme  over  the 
rest.  Many  of  them  consider  this  supreme  god,  as  far  above 
all  human  adoration;  and  for  this  cause,  address  their  de- 
votions to  deities  of  subordinate  rank.  They  are  gross  idol- 
ators,  as  will  appear  from  the  following  testimony  of  Dr. 
Thunherg^  as  quoted  by  Bigland.  "  In  the  midst  of  their 
temple,  saith  he,  sat  Quanwon,  (the  name  of  one  of  their 
divinities,)  furnished  with  thirty  six  hands.  Near  him  were 
placed  sixteen  images  about  the  size  of  men,  but  much  less 
than  the  idol.  These  occupied  a  separate  room,  and  parti- 
tioned off  as  it  were  to  themselves.  On  both  sides  next  to 
these,  stood  two  rows  of  gilt  idols,  each  with  twenty  hands. 
Afterwards  were  placed  in  rows  on  each  side,  idols  of  the 
size  of  a  man,  quite  close  to  each  other,  the  number  of 
which  I  could  not  reckon.  The  whole  number  of  idols  in 
this  solemn  recess  of  superstition,  is  said  to  be  not  less  than 
thirty  three  thousand  three  hundred  and  thirty  three." 
Biofland,  iv.  395. 


LECTURE   in.  29 

It  was  remarked  in  the  last  lecture,  that  not  only  departed 
spirits,  but  living  men  have  received  divine  worship.  The 
emperors  of  Rome  were  worshipped  as  gods.  In  that  ex- 
tensive country  called  Thibet,  lying  west  of  China,  we  find 
a  whole  nation  paying  divine  honors  to  a  living  mortal,  un- 
der the  title  of  the  grand  Lama.  He  is  the  great  object  of 
adoration,  not  only  to  the  inhabitans  of  Thibet, "  but  to  the  va- 
rious tribes  of  heathen  Tartars,  who  roam  through  the  vast 
tract  of  continent,  which  stretches  from  the  banks  of  the 
Wolga  to  Korea,  or  the  Japan  sea."  He  is  considered  by 
some,  as  the  vicegerent  of  deity,  and  by  others  as  Deity 
himself.  He  is  never  to  be  seen,  but  in  a  secret  place  of 
his  palace,  amidst  a  great  number  of  lamps,  sitting  cross 
legged  on  a  cushion,  and  adorned  all  over  with  gold  and 
precious  stones  ;  where,  at  a  distance,  they  prostrate  them- 
selves before  him,  it  not  being  lawful  for  any  to  kiss,  even  his 
feet.  The  orthodox  opinion  is,  that,  when  the  grand  Lama 
seems  to  die,  either  of  old  age  or  infirmity,  his  soul,  in  fact, 
only  quits  a  crazy  habitation  to  look  for  another,  younger 
and  better :  and  it  is  discovered  again  in  the  body  of  some 
child,  by  certain  tokens  known  only  to  the  lamas,  or  priests, 
in  which  order  he  always  appears." 

In  the  Mahratta  country,  not  far  from  Bombay,  divine 
honors  are  paid  to  a  god  denominated  the  Deo  of  Chimchose  ; 
i.  e.  to  a  boy  about  twelve  years  old,  in  whom  Ganesa,  the 
god  of  prudence,  is  supposed  to  have  become  incarnate. 
The  deity  was  visited  in  the  year  1809  by  Mr.  Graham, 
whose  testimony  was  confirmed  to  Mr.  Nott,  by  an  eye 
witness,  who  accompanied  him  in  the  visit,  which  he  de- 
scribes.    Nott's  Ser.  71. 

It  has  long  since  been  reported,  that  in  the  south  of  Africa 
there  were  whole  nations,  among  whom  were  to  be  found  no 
ideas  of  God  or  religion.  This  has  been  recently  confirmed 
by  Mr.  Kicherer,  who  resided,  as  missionary,  among  the 
Boschemen.  ''They  have,"  says  he,  '-no  idea  of  the  Supreme 
Being ;  consequently  they  practise  no  kind  of  worship."*    In 

*The   Rev.  E.  Evans,  was  told  that  tlic  Hottentots  worshipped  a  little  insect* 
Has  not  Mr.  Kircherer  sii^ffested  the  same.     See  Recorder,  No.  40.  vol.  3. 


30  LECTURE   III. 

the  same  deplorable  ignorance,  we  find  the  vast  island,  or 
rather  continent  of  JVezw  Holland*  In  Pelew,  there  is  no  ap- 
pearance of  religion  of  any  kind;  though  they  have  an  idea 
that  the  soul  survives  the  body.  In  Otaheite,  they  have  nu- 
merous gods,  each  family  having  a  guardian  spirit,  whom 
they  worship.  "  The  religion  of  the  ancient  Mexicans  seems 
to  have  been  founded  chiefly  on  fear  ;  the  temples  being  dec- 
orated with  figures  of  destructive  animals."!  Their  wor- 
ship appears  to  have  been  directed,  not  to  a  benevolent,  but 
to  a  malignant  deity,  who  delighted  in  destruction.  One  of 
their  idols  was  composed  of  certain  seeds,  pasted  together 
with  human  blood.J  Their  principal  deities  were  thirteen  in 
number;  but  they  also  acknowledged  a  variety  of  local  di- 
vinities, who  presided  over  the  mountains  and  valleys. 

Of  the  religion  of  the  Sumatrans,  Mr.  Marsden,  as  quoted 
by  Goldsmith,  gives  the  following  account.  "  If,  by  religion,  is 
meant  a  public  or  private  worship  of  any  kind,  if  prayers,  pro- 
cessions, meetings,  or  priests,  be  necessary  to  constitute  it, 
these  people  are  totally  without  religion. §  They  neither 
worship  God,  devil,  nor  idol.  They  have  no  word  in  their 
language,  to  express  the  person  of  God,  except  the  Allah  ot 
the  Malays,"  which  I  suppose,  was  introduced  by  the  Ma- 
hometans.ll 

Having  briefly  considered  the  character  of  the  gods,  wor- 
shipped, by  modern  pagans,  we  are,  in  the  second  place,  to 
inquire  by  what  kind  of  services,  it  was  attempted  to  render 
these  deities  propitious.TT 

It  will  not  appear,  upon  examination,  that,  in  the  religion 
of  modern  pagans,  there  is  less,  either  of  the  impure  or  fe- 
rocious, than  was  noticed,  as  belonging  to  the  ancient  hea- 

*  Pikn.  xi.  473.  {  Biglaud,  v.  539. 

t  Pinkerton.  §  Goldsmith  450. 

II  The  inhabitants  of  Paraguay  appear,  says  Bigland,  to  h=fve  no  idea  of  a  Su- 
preme Deity  :  but  acknowledge  an  evil  principle,  whose  malevoleace  they  endeavv 
our  to  avert,  v.  501. 

IF  See  a  very  interesting  account  ef  the  Druses  ia  Clarke's  Trav.  261 


LECTURE    III.  31 

then  worship.  Indeed,  it  must  not  be  forgotten,  that  the  re- 
ligion of  the  Hindoos,  which,  in  some  form  or  other,  has 
overspread  the  most  populous  countries  of  the  east,  is  of 
very  high  antiquity,  and  bears  no  inconsiderable  resem- 
blance to  the  mythology  of  Greece  and  Italy.  Dr.  Priest- 
ly, speaking  of  this  system,  as  contained  in  the  sacred  books, 
observes,  that  it  enjoined  human  sacrifices.  Sir  William 
Jones  informs  us,  that  the  ancient  solemn  sacrifice  of  the 
Hindoos,  was  a  man,  a  bull,  and  a  horse.  Human  sacrific- 
es were  anciently  offered  by  the  Chinese.  They  were  like- 
wise offered  in  the  north  of  Europe. 

In  Scandinavia  they  held  a  festival  every  ninth  month, 
which  lasted  nine  days ;  and  every  day  they  offered  nine 
living  victims,  men,  or  brute  animals.  But  every  ninth  year, 
the  most  solemn  sacrifices  were  oflfered  at  Upsal,  when  the 
king,  the  senate,  and  all  the  citizens  of  any  distinction  at- 
tended in  person ;  and  they  chose  among  the  captives  in 
time  of  war,  and  among  the  slaves  in  time  of  peace,  nine 
persons  to  be  sacrificed.  But,  in  times  of  great  calamity, 
they  sacrificed  persons  of  more  consequence.  The  first 
king  of  Vermland*  was  burned  in  honor  of  Odin,  to 
put  an  end  to  a  great  dearth.  Hacon,  king  of  Norway, 
offered  his  son  in  sacrifice  to  obtain  the  victory  over  his 
enemy  Harold.  Anne,  king  of  Sweden,  devoted  to  Odin, 
the  blood  of  his  nine  sons,  to  prevail  on  that  god  to  prolong 
his  life.  The  ancient  history  of  the  North,  says  Priestly, 
abounds  with  similar  examples.  In  confirmation  of  which, 
he  quotes  from  Mallet's  Northern  Antiquities,  the  following 
account.  "  In  the  capital  of  Denmark,  they  offered  every 
ninth  year,  ninety  nine  men,  with  as  many  horses  and  dogs. 
In  Iceland,  there  were  two  temples,  in  which  they  offered 
human  victims,  and  a  pit  or  well,  into  which  they  were 
thrown  headlong." 

The  missionaries,  who  were  sent  to  Otaheite  in  the  year 
1797,  inform  us,  "  that  the  inhabitants  of  that  island,  though 

*Ia  Sweden. 


32  LECTURE   III. 

apparently  very  devout,  and  strongly  attached  to  their  re- 
ligious rites,  are  not  less  savage  in  their  manner  of  wor- 
ship, than  those  barbarians  of  the  north,  whom  we  last  men- 
tioned. Human  victims  are  offered  at  the  accession  of 
every  new  sovereign,  by  the  chiefs  of  the  several  districts, 
in  acknowledgment  of  their  subjection  :  and  on  many  other 
occasions,  which  are  distinguished  for  nothing  so  remarka- 
bly, as    the  repetition  of  this  dreadful  rite."t 

The  custom  of  offering  human  sacrifices  is  common  to 
that  group,  called  the  Society  Islands.  It  likewise  prevails 
at  the  Friendly,  and  Sandwich  Islands. 

Nothing  could  be  more  extravagantly  ferocious,  than  the 
religion  of  the  Mexicans.  Fasts,  penances,  voluntary  wounds, 
and  tortures,  constituted  the  essence  of  their  rites.  Human 
sacrifices  were  deemed  the  most  acceptable  ;  and  every  cap- 
tive, taken  in  war,  was  cruelly  tortured  and  sacrified.  The 
heart  and  head  were  the  portion  of  the  gods ;  while  the  body 
was  resigned  to  the  captor,  who,  with  his  friends,  feasted 
upon  it.  The  austerities  and  voluntary  wounds  of  the 
priests,  their  poisonous  ointments,  and  other  abominable 
rites,  evince,  that  the  entire  system  was  the  most  execrable, 
that  ever  appeared  on  the  face  of  the  earth,  alike  blasphe- 
mous to  God,  and  pernicious  to  men."  (Bigland,  v.  501.) 
The  number  of  human  victims,  annually  offered  at  Mex- 
ico has  been  thought  to  be  judiciously  estimated  at  two 
thousand  five  hundred.* 

Though  it  does  not  appear,  so  far  as  I  know,  that  the 
Hindoos,  at  present,  offer  human  sacrifices,  by  immolation 
at  an  altar,  it  is  nevertheless  true,  that  until  within  a  few 
years  such  victims  were  offered  to  the  river  Ganges.     The 

t  Among  the  Paunees,  Indians  south  of  the  Missouri,  they  worship  the  great 
star,  Venus.  They  offer  human  sacrifices.  Children  they  transfix  on  a  pole,  and 
thus  offer  them.     Record,  v.  iii.  50. 

*There  is  good  evidence  that  human  sacrifices,  within  a  few  years  past,  and 
within  a  few  miles  of  Bombay,  have  been  repeatedly  made,  on  various  occasions, 
to  local  deities.     Panop.  Feb.  1818.  p.  79. 


LECTURE    III.  33 

f 

natives  of  Hindostan,  says  Dr.  Buchanan,  particularly 
the  inhabitants  of  Orissa,*  and  of  the  eastern  parts  of  Ben- 
gal, sometimes  make  offerings  of  their  children  to  the  god- 
dess Gunga,  i.  e.  to  the  river  Ganges.  This  sacrifice  is 
made  in  fulfilment  of  a  vow,  offered  by  parents,  apprehen- 
sive of  not  having  issue.  If,  after  this  vow,  they  have  chil- 
dren, the  first  Ijorn  is  preserved,  till  they  have  a  convenient 
opportunity  of  returning  to  the  river,  at  the  period  of  as- 
sembling at  the  holy  places.  They  then  take  the  child  with 
them  ;  and,  at  the  time  of  bathing,  it  is  encouraged  to  walk 
into  the  deep  water,  until  it  is  carried  away  by  the  stream. 
If  unwilling  to  go  forward,  it  is  pushed  off"  by  the  parents. 
•'  The  following  account  is  taken  from  the  Asiatic  Annual 
Register.  "So  lately  as  November  1801,  some  European 
seamen,  belonging  to  the  pilot  service  of  Bengal,  being  on 
shore,  on  the  island  Sagor,  witnessed  a  horrid  ceremony. 
On  going  on  shore,  they  saw  the  entrails  of  a  human  body, 
floating  on  the  water,  and,  at  the  same  time,  a  great  num- 
ber of  the  natives  assembled  on  the  beach,  as  near  as  they 
could  conjecture,  about  three  thousand.  On  asking  why 
so  many  of  the  natives  were  put  into  the  water,  they  were 
informed,  that  the  head  Fakeer  had  ordered  them  thither  to 
be  devoured  by  the  sharks,  for  the  prosperity  of  their  res- 
pective families.  They  saw  eleve^i  men,  women  and  boys 
thus  destroyed  ;  and  it  further  appeared  by  other  incontest- 
able evidence,  that  the  victims,  destroyed  in  November, 
amounted  to  thirty  nine." 

"  When  a  sick  person  is  supposed  not  to  be  likely  to  re- 
cover, particularly  if  he  be  aged,  he  is  conveyed  to  the  riv- 
er, in  which  the  lower  half  of  his  body  is  immersed.  Wa- 
ter is  copiously  poured  into  his  mouth;  and  he  seldom  sur- 
vives the  operation  many  hours."  There  is  a  striking  re- 
semblance between  this  account,  and  that,  which  we  receive 

*I  forbear  to  give  you  that  particular  account  of  the  Moloch  of  Orissa,  which 
has  been  published  by  Dr.  Buchanan,  an  eye  witness. 


34  LECTURE    III, 

of  the  same  people,  from  Herodotus.  (Herod.  Thai.  99.  or 
Beloe's  Transl.  v.  ii.  119.)"  If  any  man  among  them,"  says 
he,  "be  diseased,  his  nearest  connexions  beat  him  to  death; 
alledging  in  excuse,  that  sickness  would  waste  and  injure  his 
flesh.  They  pay  no  regard  to  his  assertions,  that  he  is  not 
really  ill ;  but,  without  the  smallest  compunction,  deprive  him 
of  life."  The  two  passages  compared,  serve  to  verify  a  re- 
mark of  Dr.  Robertson,  that  hundreds  even  thousands  of 
years  have  done  little  towards  changing  the  Indians,  either 
in  their  customs  or  character. 

It  is  not  improper  here  to  mention  the  custom,  extensive- 
ly prevalent  in  India,  of  the  burning  of  widows  with  their 
deceased  husbands.  Dr.  Buchanan  acquiesces  in  the  con- 
clusion, that  not  less,  than  ten  thousand  widows,  perish  an- 
nually by  self  devotement,  in  the  northern  provinces  of 
Hindostan  alone. 

Dr.  Leyden  has  informed  us,  that  the  natives  of  the  inte- 
rior of  Sumatra  give  this  account  of  themselves,  that  they 
frequently  eat  their  own  relations,  when  aged  and  infirm  : 
and  that,  not  so  much  to  gratify  their  appetite,  as  to  perform 
a  pious  ceremony.  Thus,  when  a  man  becomes  infirm  and 
weary  of  the  world,  he  is  said  to  invite  his  own  children  to 
eat  him,  at  the  season,  when  salt  and  limes  are  cheapest.  He 
then  ascends  a  tree,  round  which  his  friends  and  offspring 
assemble,  and  as  they  shake  the  tree,  join  in  a  funeral  dirge, 
the  import  of  which  is, "  the  season  is  come  ;  the  fruit  is  ripe  5 
and  he  must  descend."  "  The  victim  descends  :  and  those, 
who  are  nearest  and  dearest  to  him,  deprive  him  of  life, 
and  devour  his  remains  in  a  solemn  banquet."  (Chris. 
Research.  145,  quoting  Asiatic  Res,  x.  203.)  This  striking- 
ly corresponds  with  the  practice  of  the  ancient  Indians,  as  stat- 
ed by  Herodotus  ;  "  the  more  aged  among  whom,  he  asserts, 
were  regularly  killed  and  eaten."     Thalia  99,  or  vol.  i.  213. 

I  had  occasion  to  notice,  in  a  former  lecture,  that,  in  the 
ancient  system  of  heathen  worship,  there  was  a  most  dis- 
gusting mixture  of  lasciviousness  and  cruelty.  This  re- 
mark applies  in  full  force  to  the  religion  of  modern  pagans* 


I,ECTURE  III.  35 

In  Orissa,  a  province  of  .Hindostan,  stands  the  temple  o( 
Juggernaut.  This  idol  has  been  considered,  as  the  Moloch 
of  the  present  age.  His  temple  is  a  stupendous  fabric.  As 
other  temples  are  usually  adorned  with  figures,  emblemati- 
cal of  their  religion ;  so  Juggernaut  has  representations, 
numerous  and  various,  of  that  vice  which  constitutes  the 
essence  of  his  worship.  The  walls  and  gates  are  covered 
with  indecent  emblems,  in  massive  and  durable  sculpture. 
In  the  worship  of  this  god  are  chanted  songs,  the  most  in- 
decent and  licentious.  These,  say  the  infatuated  devotees, 
are  the  delight  of  the  god.  To  engage  in  this  worship,  in- 
credible numbers  assemble  annually  from  the  various  parts 
of  Northern  India.  The  assembly,  it  appears,  consists  of 
many  hundred  thousands.  An  image  of  enormous  size  is 
drawn  on  a  car,  sixty  feet  high.  Under  the  wheels  of  this 
car,  it  is  cpmraon  for  persons  to  throw  themselves  for  the 
purpose  of  being  crushed  to  death.  This  god  is  said  to 
smile,  whenever  a  libation  of  blood  is  thus  made. 

This  account,  let  it  be  considered,  is  given  by  an  eye  wit- 
ness, a  man  highly  respected  for  piety  and  literature.  Nor 
have  eight  years  elapsed,  since  he  was  present  at  this  scene 
of  abomination  and  horror. 

Another  writer  gives  a  corresponding  account,  in  a  spirit, 
equally  indignant.  "  These  pagans,"  says  he,  "  in  forming 
their  idols,  cast  out  every  vestige  of  beauty,  every  thing, 
that,  by  consent  of  mankind,  is  supposed  to  convey  pleasing 
sensations,  and,  in  their  place,  substitute  the  most  extrava- 
gant and  unnatural  deformity,  the  most  loathsome  filth,  and 
the  most  disgusting  obscenity.  It  is  not  in  language  to  con- 
vey an  adequate  idea  of  their  temples,  and  idols ;  and,  if  it 
were,  no  purpose  could  be  answered  by  it,  but  the  excitement 
of  painful  and  abominable  emotions."  Priest.  Ins.  of  Mos.  227. 
Every  pagoda,  we  are  told,  have  a  certain  number  of  pros- 
titutes annexed  to  it,  dedicated  to  its  use,  by  pompous  and 
solemn  ceremonies.  In  the  Decan,  it  is  customary  for  par- 
ents to  dedicate  their  children  to  this  profession. 


36  LECTURE   III. 

In  the  worship  of  modern  pagans  we  find  not  only  all  that 
is  impure  and  sanguinary,  but  the  most  degrading  stupidity. 

By  these  institutions,  the  rational  nature  of  man  is  debas- 
ed and  outraged.  The  Sovereign  of  the  universe  requires  a 
rational  service.  The  worship  of  the  heathen  is  strikingly  the 
reverse.  "  What  the  hindoos  call  prayer,  and  which  they  sup- 
pose to  be  so  efficacious,  bears  little  or  no  resemblance  to 
Avhat  Jews  and  Christians  signify  by  that  term.  It  is  no 
proper  address  to  the  Supreme  Being,  expressive  of  the  sen- 
timents of  humility,  veneration  and  submission  ;  but  the 
mere  repetition  of  certain  words,  the  pronunciation  of  which 
can  be  supposed  to  operate  only  as  a  charm.  The  wor- 
shippers of  Vishnou,  it  is  said,  pretend  that  his  name,  though 
pronounced  without  any  determinate  motive,  or  even  in 
contempt,  cannot  fail  to  produce  a  good  effect.  This  alone 
ihcy  say,  has  the  power  of  effacing  crimes." 

The  greatest  part  of  the  worship  of  the  Hindoos,  it  is  as- 
serted on  the  testimony  of  Pietro  della  Falle,  consists  of  no- 
thing, but  music,  songs,  dances,  and  in  waiting  on  their  gods, 
as  if  they  were  living  persons,  viz.  in  presenting  them  things 
to  eat,  washing  them,  perfuming  them,  giving  them  betel 
leaves,  dying  them  with  a  particular  kind  of  wood,  carry- 
ing them  abroad  in  processions,  &c.     Inst,  of  Mos.  161. 

The  Scharmans  of  Siberia,  whose  religion  has  been  men- 
tioned, pretend,  like  the  ancient  Babylonians,  to  nourish  their 
idols  with  food.  By  way  of  offering  them  incense,  they 
make  a  smoke  with  burning  flesh,  blood,  or  boughs  of  fir 
and  wormwood,  before  them.  But  when  misfortunes  befal 
them,  they  load  them  with  abiise ;  sometimes  dash  them 
against  the  ground,  throw  them  into  the  water,  or  beat  them 
with  rods. 

Belonging  to  the  Hindoo  religion  are  great  numbers  of 
devotees,  who  give  themselves  up  to  the  most  severe  absti- 
nence and  torture.  Some  will  keep  their  arras  constantly 
stretched  over  their  heads,  till  they  become  quite  withered, 
and  incapable  of  motion.  Others  keep  them  crossed  over 
tlicir  breasts,  during  their  lives,  some  chain  themselves  to 


LECTURE   III..  -37 

trees  and  particular  spots  of  ground,  which  they  never  cpjit. 
Dr.  Buchanan  mentions  an  enthusiast,  whom  he  saw,  going 
on  a  pilgrimage  to  Juggernaut,  who  had,  to  merit  the  favor 
of  the  god,  measured  the  whole  way  by  the  length  of  his 
body. 

It  is  related  of  the  ancient  inhabitants  of  the  Canary  Isl- 
ands, who  worshipped  the  sun  and  the  stars,  that,  on  solemn 
festivals,  kept  in  honor  of  the  deity,  whom  they  adored,  in  a 
temple  seated  on  the  brink  of  a  mountain,  they  threw  them- 
selves down  into  a  vast  depth,  out  of  a  religious  principle, 
dancing  and  singing,  their  priests  assuring  them,  that  they 
should  enjoy  all  sorts  of  pleasures  after  a  death  so  merito- 
rious.    Miler,  as  quoted  by  Leland,  ii.  220. 

I  shall  close  the  lecture  with  a  few  remarks  on  what  has 
preceded. 

I.  In  view  of  those  facts,  which  have  been  stated  in  the 
preceding  lectures,  can  the  necessity  of  revelation  be  rea- 
sonably denied,  or  even  doubted  ?  The  doctrine  of  the  di- 
vine existence,  which  lies  at  the  root  of  all  religion,  has  been 
either  unknown,  or,  so  corrupted  and  perverted,  as  to  be  no 
better,  than  unqualified  atheism  ;  and  this  too  in  countries, 
where  human  mind,  far  from  being  permitted  to  lie  inactive, 
has  erected  many  beautiful  and  stupendous  monuments  to 
its  own  praise.  So  that  there  is  no  reason  to  believe,  that 
the  true  God  would,  under  any  circumstances,  have  been 
generally  known  and  worshipped  without  revelation.  Most 
strikingl}'^  true,  therefore,  is  the  assertion,  made  by  St.  Paul, 
that  the  world  by  wisdom  knezo  not  God.  It  is  considered  in- 
deed, that  the  works  of  creation,  if  examined  with  a  fair  and 
impartial  mind,  are  sufficient  to  indicate  the  being  and  per- 
fections of  their  author.  The  invisible  things  of  God  may 
be  discovered  by  the  things,  that  are  made.  But  if  these  in- 
visible things  were  not,  in  fact,  discovered ;  but  the  whole 
world  was  overspread  with  gross  darkness ;  and  men  had 
such  notions  concerning  religion,  as  tended  to  degrade  both 
the  heart  and  the  intellects,  and  to  prostrate,  rather  than  to 


38  LECTURE  111. 

establish  moral  principle  ;  it  follows,  that  a  revelation  from 
heaven  was  inexpressibly  important  and  desirable. 

II.  The  subject  corroborates  a  remark  of  Dr.  Paley,  that 
the  effects  of  revealed  religion  are  not  confined  either  to 
those,  who  cordially,  or  even  to  those,  who  nominally  em- 
brace it.  There  are  those,  in  every  christian  country,  who  do 
neither  the  one,  nor  the  other.  They  are  believers  neither  in 
heart,  nor  profession.  But  though  they  reject  revealed  re- 
ligion, they  do  not  question  the  existence  of  God  ;  their  no- 
tions of  him  are  vastly  more  correct,  than  those,  either  of 
ancient  or  modern  pagans.  Why  do  they  not  worship  the 
sun,  the  stars,  the  rivers,  brute  animals,  or  even  vegetables, 
that  are  planted  and  cultivated  by  their  own  industry  ?  Why 
do  they  not  acknowledge,  as  the  rulers  of  Heaven,  those, 
whose  passions  and  vices  once  disturbed  and  polluted  the 
earth  ?  Is  it  because  their  intellects  are  more  penetrating 
and  profound,  than  were  those  of  the  Greeks,  Egyptians, 
Phenicians,  and  Chaldeans?  No:  but  because  they  have 
been  better  instructed  by  that  very  religion,  which  they  deny, 
and  would  gladly  subvert.  It  is  because  some  rays  of  ce- 
lestial truth  have  fallen  upon  their  understandings,  notwith- 
standing the  caution,  which  has  been  used  to  prevent  a  thor- 
ough illumination. 


LECTURE  IV. 


Heathen  Morals,  especially  among  the  Ancients, 

Having,  in  preceding  lectures,  considered  the  character 
of  heathen  gods,  and  the  manner,  in  which  they  were  wor- 
shipped, the  present  will  consist  of  inquiries  into  the  state 
of  pagan  morals. 

Though  men  are  often  censured,  with  justice,  for  rashness 
and  want  of  forethought,  there  are  none,  it  is  believed,  from 
whose  calculations  futurity  is  wholly  excluded.  All  per- 
sons abstain  from  many  actions,  which  they  would  perform, 
were  not  the  consequences  foreseen,  op  apprehended  to  be 
injurious.  To  those,  on  whom  our  happiness  is  known  to 
depend,  we  are  cautious  not  to  give  offence.  Religion  of 
every  kind  recognizes  the  existence  of  an  invisible  power, 
whether  this  power  is  possessd  by  one,  or  distributed  among 
many.  On  this  power  it  represents  man  as  dependent,  not 
only  for  his  present  being  and  prosperity,  but  for  happiness 
after  death,  should  the  soul  survive  the  body.  No  other 
hopes  or  fears  seem  calculated  to  produce  effects  so  impor- 
tant, as  those  which  result  from  religion. 

So  long,  as  human  creatures  give  no  offence  to  that  Su- 
preme Power  on  which  they  depend,  no  evil  is  thence  to  be 
apprehended.  But,  whenever  offence  is  given,  methods  of 
making  it  known  will  not  be  wanting.  Nothing,  therefore, 
can  be  more  reasonable  than  the  fears  and  hopes,  which  reli- 
gion inspires.     Nothing  can  be  better  founded,  than  the  ex- 


40  LECTURE   IV. 

pectation,  that  the  Deity  will  cause  us  to  feel  the  effect,  ei. 
ther  of  his  approbation  or  displeasure.  Now,  it  is  very 
obvious,  that  the  moral  effect  of  religion  will  depend  on 
the  requirements,  or  by  consequence,  on  the  character  of 
that  Power,  which  is  the  object  of  worship.  If  uprightness, 
benevolence,  and  purity,  are  attributes  of  God,  the  unjust, 
malevolent,  and  impure,  have  every  thing  to  apprehend. 
But,  if,  on  the  contrary,  the  divine  attributes  are  passion, 
caprice,  jealousy,  lust,  and  revenge,  it  is  evident,  that  the 
good  have  nothing  to  hope,  nor  the  bad  to  fear.  Neither 
the  belief  nor  worship  of  such  a  God,  can  have  any  auspi- 
cious influence  on  moral  deportment.  But,  if  in  addition 
to  this,  the  rites,  prescribed  in  his  worship,  be  such,  as  to  fix 
in  the  mind  his  bad  qualities, — or  such,  that  the  perform- 
ance of  them,  implies  immorality  in  his  votaries,  his  rehgion 
will  be  at  open  warfare  with  good  morals,  and  might  be  ad- 
vantageously exchanged  even  for  atheism  itself.  Considering 
the  character  of  heathen  gods  and  heathen  rites,  it  could 
scarcely  be  doubted,  even  were  the  facts  unknown,  that  deep 
corruption  of  morals  would  be  the  result.  Their  very  re- 
ligion, we  have  seen,  required  them  to  be  immoral.  We 
are  not,  however,  to  conclude,  that  all  parts  of  their  relig- 
ion conspired  to  produce  the  same  effects  on  the  community. 
In  this  religion  were  recognized  a  future  state  and  a  ret- 
ribution. Those  who  were  guilty  of  great  crimes,  such  as  mur- 
der, adultery,  and  gross  injustice,  were  threatened  with  a 
place  in  Tartarus ;  there  to  experience  eternal  punishment. 
The  truth  seems  to  be,  that  there  was  no  more  consistency 
in  the  duties,  which  their  religion  required,  than  there  was 
in  the  representations,  which  it  made  of  invisible  powers. 
It  exhibited  the  gods  themselves  as  the  perpetrators  of 
crimes.  It  threatened  at  the  same  time,  eternal  punishment  to 
human  offenders.  Viewed  in  some  points  of  light,  its  tend- 
ency was  to  discountenance  crimes ;  in  others,  to  encour- 
age them,  and  embolden  the  guilty.  It  is  impossible  to 
exonerate  Virgil  from  this  charge  of  inconsistency.     In  the 


LECTURE    IV.  41 

Gth  book  of  iEncid,  he  paints  in  liv(;ly  colours,  the  torments, 
endured  by  criminal  ghosts,  in  the  infernal  abodes.  On  an 
other  occasion,  he  naentions  rapti  Ganymedis  honores^  allud- 
ing to  a  crime  in  Jupiter,  the  object  of  their  Supreme  ador- 
ation, more  detestable,  than  most  of  those  offences,  for  which 
mortals  in  Tartarus  are  made  to  endure  eternal  pains. 
That  neither  the  poetic,  nor  any  other  doctrine  of  a  future 
state  was  very  generally  received,  in  the  advanced  periods 
of  the  Greek  or  Roman  governments,  has  been  already 
shown.  But  even  if  it  had  been  believed,  as  understood 
among  the  ancient  pagans,  it  would  have  made  but  feeble 
resistance  to  the  inflamed  passions  of  men,  excited  and  sanc- 
tioned, as  they  were,  by  the  licentiousness  of  the  gods. 

I  shall  now  briefly  set  before  you  some  facts,  indicating  the 
state  of  morals,  as  well  in  those  nations,  where  the  intellec- 
tual powers  of  man,  received  their  highest  polish,  as  among 
those  of  less  refinement.     And^ 

I.  We  notice  the  inhuman  custom  of  exposing  infants. 
In  Greece,  the  father  had  the  right  of  pronouncing  on  the 
life  or  death  of  his  children.  On  their  birth,  they  were 
laid  at  his  feet ;  and  if  he  took  them  in  his  arms,  they  were 
saved.  When  he  was  not  wealthy  enouo-h  to  bring  them 
up,  or  when  he  despaired  of  being  able  to  correct  certain 
defects  in  their  conformation,  he  turned  aside  his  eyes,  and 
they  were  instandy  carried  off  to  be  exposed,  or  put  to  death. 
The  laws  forbade  this  barbarity  at  Thebes,  but  authorized, 
or  tolerated  it  throughout  almost  all  the  rest  of  Greece. 

Leland  asserts,  on  the  authority  of  Dionysius  of  Hali- 
carnassus,  that  Romulus  obliged  the  Romans  to  bring  up 
all  their  ma/e  children,  and  the  oldest  of  the  females. 

They  were  allowed,  therefore,  to  destroy  all  the  female 
children  but  the  eldest.  There  is  a  scene  in  one  of  the 
comedies  of  Terence,  which  has  been  noticed  by  Warburton, 
as  indicating  a  state  of  public  feelings,  corresponding  with 
the  spirit  of  this  law.  Chremes  is  represented,  as  enraged  at 
h-is  wife,  whom  he  had  commanded  to  expose  a  new   born 

G 


42  LECTURE    IV.     , 

daughter,  for  having  entrusted  that  office  to  another,  inconse- 
quence of  which  the  infant  escapes.  Of  those  persons,  in 
whom,  the  remains  of  natural  instinct,  remonstrate  against 
such  barbarity,  he  speaks,  as  ignorant  of  Avhat  is  right,  and 
good,  and  just.  These  sentiments,  in  the  play  of  a  favor- 
ite author,  were  publicly  uttered  on  the  Roman  theatre. 

This  horrid  practice  of  exposing  infants,  says  a  learned 
author,  was  universal.  This  crime  was  so  common  among 
the  Arabians,  that  Mahomet  found  it  necessary  to  exact  an 
oath  of  the  Arabian  women,  not  to  destroy  their  children. 

Nothing  more  clearly  shows,  the  degree,  to  which  the  best 
and  tenderest  feelings  of  our  natures  may,  by  the  influence 
of  custom  and  vice,  be  subdued.  In  all  these  instances,  the 
mother's  assent  to  the  sacrifice  of  her  infant  either  is  obtain- 
ed, or  it  is  not.  If  it  is  obtained — if  maternal  affection  can 
be  so  smothered  or  extinguished,  it  is  then  only,  when  mor- 
al depravity  has  cast  its  shadows  of  deepest  horror.  But 
if  the  sacrifice  is  made  without  this  consent,  the  father 
in  demanding  it,  is  pre-eminently  cruel.  He  triumphs  at 
once  over  two  objects,  more  calculated,  than  all  others  on 
earth,  to  excite  compassion, 

II.  The  feeling  displayed  in  war,  and  the  treatment,  which 
enemies  and  prisoners  received,  evince  a  very  corrupt  state 
of  morals,  in  those  countries,  where  revealed  religion  has  not 
been  enjoyed.  Homer  has  doubtless  given  to  the  heroes  of 
the  Iliad  such  characters,  as  were  considered  honorable  and 
becoming  to  warriors,  in  those  ages,  when  they  are  supposed 
to  have  flourished.  In  many  of  these,  we  find  unmixed  fero- 
city, and  a  thirst  for  revenge,  which  nothing  can  satiate. 
"  Why  so  tenderhearted?"  says  Agamemnon  to  Menelaus, 
seeing  him  hesitate,  while  a  Trojan  of  high  rank,  who  had 
the  misfortune  to  be  disabled  by  being  thrown  from  his 
chariot,  was  begging  his  life.  "  Are  you  and  your  house 
so  beholden  to  the  Trojans  ?  Let  not  one  of  them  escape 
destruction  from  your  hands;  no,  not  the  child  within  his 
mother's  womb.     Let  all  perish  unmourned  ;  let  not  a  ves- 


LECTURE    IV.  48 

tige  of  them  be  seen  remaining."  It  is  added  by  Mitford, 
whose  words  I  have  used,  "  that  the  poet  gives  the  sanction  of 
liis  own  approbation,  to  this  inhumanity  in  a  prince,  by  no 
means  generally  characterized  as  inhuman.  , 

Patroclus,  the  friend  of  Achilles,  insults  with  vulgar  wit 
and  malignity,  the  dying  character  of  Hector.  Yet  this 
same  friend  of  Achilles,  is,  on  many  occasions,  denominated 
the  mild  Patroclus.  The  same  spirit  of  revenge  was  after- 
wards exhibited  by  Hector.  When  he  had  killed  Patroclus, 
and  stripped  him  of  his  rich  armour,  he  postponed  the  most 
pressing  and  most  important  concerns,  equally  his  own  and 
his  country's,  to  the  gratification  of  a  weak  revenge.  "  Los- 
ing sight  of  all  the  greater  objects  of  the  battle,  while  he  strug- 
gled for  the  naked  corse,  with  intention  to  complete  its  con- 
tumely, by  giving  it  to  be  devoured  by  Trojan  dogs  ;  and  to 
make  his  vengeance  lasting,  by  depriving  it  of  those  funeral 
rites,  which,  in  the  opinion  of  the  times,  were  necessary  to 
the  repose  of  souls  after  death." 

Modern  nations  have  set  some  bounds  to  the  licentious- 
ness of  war.  To  take  the  life  of  a  suppliant  enemy ;  es- 
pecially to  do  this  for  the  avowed  purpose  of  satiating  re- 
venge, would  be  thought  among  modern  christian  nations, 
to  be  a  flagrant  violation  of  the  laws  of  liberal  warfare.  But 
Homer  ascribes  to  his  most  illustrious  characters  a  deport- 
ment, more  criminal  than  this.  The  vengeance  of  Hector 
follows  not  a  suppliant,  but  a  slain  enemy.  It  has  for  its 
object,  not  the  body  alone,  which  is  incapable  of  suffering, 
but  that  immortal  part,  which  survives  the  body. 

The  barbarous  custom  of  denying  burial  to  enemies,  slain 
in  battle,  appears  indeed  to  have  been  confined  to  the  earlier 
Greeks,  At  a  period  so  late,  at  the  Peloponnesian  war,  such 
liberty,  was  not,  I  believe,  ever  denied.  Though  it  is  remark- 
ed by  Mitford,  whose  opinion  on  any  subject  of  Grecian  his- 
tory, is  entitled  to  high  regard,  that  morality  was  »ot  better 
understood,  in  the  days  of  Zenophon,  Plato,  and  philosopy, 
than  in  the  time  of  Homer. 


44  LECTTJRE   IV. 

The  treatment,  which  captives  received  from  their  con- 
querers  among  the  ancient  Greeks,  deserves  our  notice. 
These,  (sajs  one  of  the  personages  of  the  Iliad,)  are  the  evils 
which  follow  the  capture  of  a  town.  "  The  men  are  killed ; 
the  citj  is  burnt  to  the  ground ;  'the  women  and  children  of 
all  ranks,  are  carried  off  for  slaves." 

The  parting  of  Hector  and  Andromache  has  always,  I  be- 
lieve, been  considered,  as  the  most  tender  and  affecting  scene 
in  the  whole  poem.  In  that  interview,  nothing  occurred  by 
which  the  heart  is  more  powerfully  invaded,  than  the  pros- 
pect of  those  sufferings  and  indignities,  which  Andromache 
was  to  incur,  after  her  hero  should  be  slain.  This  prospect 
was  not  represented  to  his  mind  by  the  spirit  of  prophesy, 
but  by  his  knowledge  of  the  treatment,  which  captives 
usually  received.  Nor  did  he  expect  any  alleviation  in  her 
case,  on  account  of  her  high  connexions  or  noble  descent; 
but  looked  forward  to  the  time,  when  she  would  be  employ- 
ed in  menial  offices,  the  slave  of  a  foreign  mistress. 

Thy  griefs  I  dread  ; 

I  see  thee,  trembling,  weeping,  captive  led  ! 
To  bear  the  victor's  hard  commands,  and  bring 
The  weight  of  waters  from  Hyperia's  spring. 
There,  while  you  groan  beneath  the  load  of  life. 
They  cry.  Behold  the  mighty  Hector's  wife  ! 

Pope. 

At  a  period  so  late  as  that  of  the  Peloponncsian  war, 
scarcely  any  thing  could  exceed  the  cruelty  of  the  treatment, 
endured  not  only  by  captured  cities,  but  by  those,  which 
surrendered.  Of  this  the  Melians  afford  us  a  remarkable 
instance.  "  The  Athenians,  says  Mitford,  had  no  pretence 
for  any  command  over  this  people,  but  that  they  were  strong- 
er. Connected  by  blood,  by  habit,  and  by  their  form  of 
government,  with  Lacedce.mon,  those  islanders  had  been 
nevertheless  cautiously  inoffensive  to  Athens,  till  forced  to 
become  enemies.  The  punishment  for  this  involuntary  act, 
was  to  have  their  adult  males  put  to  death,  and  the  women 
and  children  of  all  ranks  sold  for  slaves."  In  the  confer- 
•  ncc.  which  previously  occurred  between  the  Melians  and 


I.ECTURE    IV.  45 

ambassadors  from  Athens,  the  latter  avowed  that  they  were 
influenced  by  a  consciousness  of  power,  rather  than  by  any 
regard  to  justice.     "  In  all  human  competitions,"  said  they, 
"  equal  wants  alone  produce  equitable  determinations."     It 
is  remarkable,  that  this  event  occurred  at  a  time,  when  those 
studies,  and  those  arts,  which  are  supposed  to  soften  or  sub- 
due the  rougher  feelings  of  our  nature,  were  cultivated  with 
enthusiastic  ardor,  and  unparalleled  success.     To  use  the 
words  of  an  author  recently  quoted,    "  It  was  where  Peri- 
cles had  spoken  and  ruled ;  where  Thucyclides  was  then 
writing ;  where  Socrates  was  then  teaching  ;  where  Xeno- 
phon  and  Plato,  and  Socrates  were  receiving  their  education  ; 
and  where  the  paintings  of  Parrhasius  and  Zuexis ;  the  sculp- 
ture of  Pheidias  and  Praxiteles ;  the  architecture  of  Callu- 
rates  and  Tetinus ;  and  the  sublime  dramas  of  Sophocles  and 
Euripides,  formed  the  delight  of  the  people." 

After  taking  the  view  of  the  state  of  morals  among  the 
Greeks,  we  shall  be  less  surprised  at  the  remark  of  Kennet, 
that  "  the  Romans  became  more  corrupt,  as  they  became 
imbrued  in  Grecian  literature."  But  to  enslave  prisoners  of 
war  was  a  custom  not  confined  to  the  Greeks.  "  In  former 
times,  it  was  a  custom,  almost  universally  established,  says  an 
excellent  writer,  on  the  principles  of  political  law,  that  those, 
who  were  made  prisoners  in  a  just  and  solemn  war,  Avhether 
they  had  surrendered  themselves,  or  were  taken  by  main 
force,  became  slaves  the  moment  they  were  conducted  into 
some  place,  dependent  on  the  conqueror.  And  this  right 
was  exercised  on  all  persons  whatever,  even  on  those,  who 
happened  unfortunately  to  be  in  the  enemy's  country,  at  the 
time,  when  the  war  suddenly  broke  out.  Further,  not  only 
the  prisoners  themselves,  but  their  posterity  were  reduced  to 
the  same  condition.  The  effects  of  this  slavery  had  no 
bounds.  Every  thing  was  permitted  to  a  master,  with  res- 
pect to  his  slaves.  He  had  the  povv^er  over  them  of  life  and 
death." 

Such  treatment  did  the  vanquished  expect,  even  when  Rq- 


46  LECTURE    IV. 

jiians  were  the  victors,  that,  in  not  a  few  instances,  self  im- 
molation was  preferred  to  the  horrors  of  captivity.  "  The 
victorious  armies  of  the  Romans,  in  entering  a  town  by  as- 
sault, or  enforcing  an  encampment,  have  found  the  mother 
in  the  act  of  destroying  her  children,  that  they  might  not  be 
taken ;  and  the  dagger  of  the  parent  red  with  the  blood  of 
his  family,  ready  to  be  plunged  at  last  into  his  own  breast." 
When  Trajan  was  engaged  in  his  second  war  with  the  Da- 
cians,  in  one  of  their  cities,  besieged  by  the  Romans,  the 
men  despairing  of  its  longer  defence,  having  slain  their 
wives  and  children,  secretly  withdrew  to  a  large  cavern  in 
the  mountains.  (See  ins.  on  Traj.  pillar.)  There,  unable 
to  sustain  or  defend  themselves,  they  procured  a  large  quan- 
tity of  poison,  and  dissolved  it  in  a  caldron.  When  a  few  in- 
dividuals were  appointed  to  deal  out  the  fatal  potion  to  the 
Crowds,  that  rushed  eagerly  round  this  fountain  of  death. 

III.  Of  the  state  of  moral  feelings,  prevailing  among  the 
Romans,  we  may  form  some  judgment,  by  considering  their 
triumphs. 

As  these  were  decreed  and  regulated  by  the  public  au- 
thority, they  indicate  not  private  feelings  merely,  but  those 
of  the  nation.  To  exult  in  prosperity,  at  the  expense  of  an 
enemy,  humbled  and  subdued,  is  usually  considered,  as  pe- 
culiarly ungenerous,  as  well  as  immoral.  How  emphati- 
cally this  was  done  in  the  Roman  triumphs,  will  appear 
from  the  following  account  of  thebi. 

In  this  procession,  after  the  musicians,  who  sang  or  play- 
ed triumphal  songs,  went  the  victims  to  be  sacrificed. 
To  these  succeeded  the  carriages  bearing  the  triumphal 
spoils,  which  were  taken  from  the  enemy.  Next  came  the 
captive  leaders  in  chains,  with  their  children  and  attendants. 
After  the  captives,  came  the  lictors,  having  their  fasces 
wreathed  with  laurels,  followed  by  a  great  company  of 
musicians  and  dancers,  dressed  like  satyrs ;  in  the  midst  of 
whom  was  a  pantomime,  clothed  in  a  female  garb,  whose 
business  it  was,  with  his  looks  and  gestures  to  insult  the 
vanquished.     Adams'  Roman  Antiq.  338. 


lECTURK    IV.  47 

When  Perses,  king  of  Macedon,  was  thus  led  in  triumph, 
his  children  being  in  the  train,  some  of  whom  were  so 
young,  as  to  be  insensible  of  their  degradation;  the  spec- 
tacle drew  tears  even  from  many  of  the  spectators.  (Ken- 
nett's  Rom.  Ant.  226.)  Of  Perses  himself,  it  is  said,  that  he 
appeared  like  one  astonished  and  deprived  of  reason  through 
the  greatness  of  misfortunes.  On  this  occasion,  as  usual, 
odes  were  sung,  mixed  with  raillery,  which  had  for  its  ob- 
ject, the  unhappy  captives. 

It  was  usual,  though  not  invariable,  when  the  general 
began  to  turn  his  chariot  from  the  Forum  to  the  capitol,  to 
order  the  captive  kings  and  leaders  of  the  enemy  to  be  led 
to  the  prison,  and  there  to  be  slain.  And  when  he  reached 
the  capitol,  he  used  to  wait,  till  he  heard  that  these  savage 
orders  were  executed. 

IV.  Perhaps  there  is  nothing,  which  more  clearly  evin- 
ces the  moral  depravity  of  the  Romans,  than  their  gladiato- 
rial shows.     Rosinus  351, 

That  human  sacrifices  were  offered  both  by  Greeks  and 
Trojans,  was  noticed  in  a  former  lecture.  The  ancient  heath- 
en fancied,  that  the  ghosts  of  the  deceased  were  satis- 
fied, and  rendered  propitious  by  human  blood.  At  first, 
says  the  learned  Kennet,  they  used  to  buy  captives,  or 
untoward  slaves,  and  offer  them  at  the  obsequies.  Af- 
terwards they  attempted  to  veil  their  impious  barbarity  with 
the  specious  show  of  pleasure  and  voluntary  combat.  And, 
therefore,  training  up,  in  some  tolerable  knowledge  of  weap- 
ons, such  persons  as  they  had  procured,  they  obliged  them, 
upon  the  day  appointed  for  sacrificing  to  departed  ghost?, 
to  maintain  a  mortal  encounter  at  the  tombs  of  their  friends. 
The  Roman  people,  it  appears,  became  extravagantly  at- 
tached to  these  exhibitions;  so  that  an  ambitious  individual, 
could  in  no  way  more  readily  conciliate  their  esteem,  than 
by  giving  them  an  entertainment  of  this  kind.  The  emper- 
ors obliged  the  people  with  shows  almost  on  all  occasions. 
As  the  occasions  increased,  so  also  did  the  length  of  the  so- 


48  '  LECXURK  IV. 

lernnitiet),  and  the  number  of  combatants.  Julias  Casar,  in  his 
edile-ship,  presented  three  hundred  and  twenty  pair.  Tra- 
jati,  whose  natural  temper  is  known  to  have  been  mild- 
continued  these  games  for  one  hundred  and  twenty  three 
days  ;  during  which  time  they  brought  out  one  thousand 
pair  of  gladiators.  Lipsius,  as  quoted  by  Dr.  Paley,  af- 
firms, "  that  the  gladiatorial  shows  sometimes  cost  Europe 
twenty  or  thirty  thousand  lives  in  a  month,  and  that  not  only 
the  men,  but  even  the  women  of  all  ranks,  were  passionately 
fond  of  these  shows.     (Paley's  Ev.  370.     249   Ryan.) 

Entertainments  of  this  savage  kind  were  not  abolished,  un- 
til the  reign  of  Constantine,  after  they  existed,  says  Ken- 
net,  about  six  hundred  years. 

It  is  well  known,  that  these  games  were  more  or  less  ex- 
tensively fatal  to  the  parties  concerned.  The  amusement 
was  to  observe  with  what  dexterity,  one  human  being  could 
wound,  foil,  and  slay  his  fellow.  When  a  gladiator  was 
vanquished,  he  might  indeed  supplicate  the  people  ;  but 
he  was  by  no  means  certain  of  having  his  life  spared. 
It  appears  to  have  been  no  uncommon  thing  for  them  to 
refuse  the  request;  in  which  case,  he  was  obliged  to  resume 
his  sword,  and  fight  till  death,  for  their  amusement. 

Nigh  to  the  amphitheatre  was  a  place  called  Spoliarium. 
to  which,  those,  who  were  killed  or  mortally  wounded, 
were  dragged  by  a  hook. 

Similar  to  the  feats  of  gladiators,  were  those  oCBestiani,  in 
which  human  beings  w^ere  brought  forth  to  combat  with 
wild  beasts,  and  to  be  devoured  by  them.     Kennet,  272. 

During  the  early  existence  of  these  games,  females  it  ap- 
pears, were  not  allowed  to  attend  them.  This  restriction 
was  afterwards  removed  ;  and  seats  in  the  amphitheatre 
Avere  prepared  for  their  accommodation. 

Though  the  condition  of  the  gladiators  was  commonly 
that  of  slaves  or  captives,  yet  so  generally  popular  were 
these  games,  that  freemen,  in  a  short  time,  chose  to  take  a 
part  in  them,  and  hired  themselves  out  for  the  amphithea- 


LECTURE    IV.  49 

tre.  Nay,  the  knights,  the  noblemen,  and  even  senators 
themselves,  at  lust,  were  not  ashamed  to  assume  this  profes- 
sion ;  so  than  an  edict  of  Augustus  was  necessary  to  prevent 
senators  from  becoming  gladiators.  Nor  was  this  all.  Ro- 
man ladies,  and  even  those  of  high  rank,  became,  by  attend- 
ing these  exhibitions,  so  lost  to  all  that  tenderness  and  timid- 
ity, which  are  supposed  to  characterize  the  sex,  as  to  as- 
sume the  habit  and  weapons  of  combatants,  and  contest 
with  men,  on  the  ensanguined  arena.  This  has  been  ani- 
madverted upon  by  Juvenal,  with  his  appropriate  severity. 
By  Cicero,  however,  these  entertainments  were  thought 
scarce  worthy  of  reprehension.  Cruckle  gladiatorum  specla- 
ulum  et  inhumanum  nonnullis  videri  sold :  d  hand  scio  an  ita 
sit  ^  ut  nunc  jit.  "To  some,  this  public  show  of  gladiators, 
appears  cruel  and  inhuman.  Perhaps,  as  the  thing  is  now 
managed,  it  may  be  so." 

That  such  an  author  should  have  spoken  in  such  terms, 
of  an  institution,  calculated  to  deaden  the  best  sensibilities 
of  the  heart,  and  to  substitute  in  their  place  a  brutal  ferocity, 
shows  at  once  the  imperious  influence  of  custom,  and  the  in- 
adequacy of  gentile  philosophy,  even  in  the  most  elevated 
minds,  to  fix  the  standard  of  morality. 

V.  It  is  well  known,  that  under  the  Roman  government, 
extreme  severity  might  be  exercised  towards  insolvent  debt- 
ors. 

From  the  account  contained  in  the  second  book  of  Livy, 
it  appears,  that  the  creditor  had  power,  not  only  of  taking 
from  the  debtor  all  his  po:3sessions,  but  likewise  of  maiming 
and  torturing  his  body. 

Restraints,  were,  indeed,  at  a  late  period,  imposed  on  the 
cruelty  and  rapacity  of  usurers,  whereby  it  was  provided, 
that  no  debtors  should  be  kept  in  irons  or  bonds ;  but  that 
the  goods  of  the  debtor,  not  his  person,  should  be  given  up 
to  his  creditors. 

After  a  certain  number  of  citations,  we  are  told,  that  the 
law  granted  to  the  debtor  thirty  days  of  grace  to  raise  the 


50  LECTURE   IV. 

sum,  for  which  he  was  accountable.  After  the  thirty  days 
had  expired,  if  the  debtor  had  not  discharged  the  debt,  he 
was  led  to  the  praetor,  Avho  delivered  him  over  to  the  mercy 
of  his  creditors.  These  bound  him  and  kept  him  in  chains  for 
the  space  of  sixty  days.  Afterwards,  for  three  market  days 
succesively,  the  debtor  was  brought  to  the  tribunal  of  the  prae- 
tor. Then  a  public  crier  proclaimed  in  the  forum  the  debt,  for 
which  the  prisoner  was  detained.  It  often  happened,  that 
rich  persons  redeemed  the  prisoner  by  paying  his  debts. 
But  if  no  person  appeared  in  his  behalf,  after  the  third  day, 
the  creditor  had  a  right  to  inflict  the  punishment,  appointed 
by  the  law.  The  law  may  be  translated  into  the  following 
words.  "  Let  him  on  the  third  market  day,  be  punished 
with  death,  or  sold  beyond  the  Tiber,  as  a  slave." 

VI.  It  will  give  some  further  knowledge  of  the  moral  state 
of  the  ancient  heathen,  to  consider  their  treatment  of  slaves. 
That  a  large  proportion  of  the  population  consisted  of 
slaves,  is  well  known.  Throughout  almost  all  Greece,  says 
the  Abbe  Barthclemy,  quoting  from  AthctKzus^  the  number  of 
slaves  infinitely  exceeds  that  of  citizens.  A  similar,  but 
more  definite  account  is  given  by  Mitford.  (Trav.  of  Ana. 
1   242.     Vide  Tacit,  p.  425—6.) 

In  Lacedaemon,  slaves  were  treated  with  great  severity. 
Nothing,  it  appears,  could  exceed  their  cruelty  to  their 
slaves,  who  cultivated  their  grounds  for  them,  and  perform- 
ed all  their  works  and  manufactures.  These  slaves  had  no 
justice  done  them,  says  Dr.  Leland,  whatever  insults  or  in- 
juries they  sufiered.  Among  the  Spartan  youth,  it  was  cus- 
tomary, not  only  to  hunt  wild  beasts,  but  to  lie  in  abush  for 
the  Helots,  or  slaves.  Thus  were  these  unhappy  men,  to 
whom  the  State  was  so  much  indebted,  attacked  and  slain, 
for  the  purpose  of  rendering  their  masters'  sons  adroit  in 
the  use  of  arms. 

There  is  another  passage  in  the  Lacedaemonian  history, 
which  clearly  shows  how  much  reason  the  Helots  had  to 
complain,  not  only  of  the  cruelty,  but  also  of  the  perfidy  of 
their  masters. 


LECTURE   IV.  51 

When,  in  the  midst  of  the  Peloponesian  war,  the  Spar- 
tans had  cause  to  entertain  fears  of  the  Helots,  proclama- 
tion was  made,  that  such  as  thought  themselves  worthy  of 
meriting  by  good  conduct  in  arms,  the  honor  of  freemen, 
should  present  themselves  before  the  magistrate.  Two 
thousand  presented  themselves,  and  were  all  secretly  slain ! 
(Mitford  1.  292.     Thucyd.  1.  360.) 

Herodotus  informs  us,  that  the  Scythians,  praised  as  they 
have  been  for  their  innocence,  put  out  the  eyes  of  their 
slaves. 

Nor  does  it  appear,  that  slavery  at  Rome  assumed  a  mild- 
er aspect  than  that  at  Sparta.  It  was  not  unusual,  we  are 
informed,  for  masters  to  put  their  old,  sick,  and  infirm  slaves, 
on  an  island  in  the  Tyber,  where  they  were  suffered  to  per- 
ish. (Lei.  11.67.)  Masters  had  an  absolute  power  over 
their  slaves.  (Juv.  vi.  219.)  They  might  scourge,  or  put 
them  to  death  at  pleasure.  (See  Herod,  iii.  53.  and  Pot- 
ter's Ant.  art.  Helots)  When  the  former  of  these  punish- 
ments was  inflicted,  the  slave  was  suspended  with  a  weight 
tied  to  his  feet,  that  he  might  not  move  them.  When  they 
were  punished  capitally,  it  was  commonly  by  crucifixion. 

Even  this  dreadful  punishment  according  to  Juvenal,  might 
result  from  caprice,  or  a  sudden  gust  of  passion  in  a  profli- 
gate mistress. 

The  following  account  I  find  quoted  by  three  respectable 
authors.  Vedius  Pollio,  an  intimate  friend  of  Augustus,  liter- 
ally fed  his  fishes  with  the  flesh  of  his  slaves.  "  This  cru- 
elty was  discovered,  when  one  of  his  servants  broke  a  glass 
in  the  presence  of  the  emperor,  who  had  been  invited  to  a 
feast.  The  master  ordered  the  servant  to  be  seized.  But  he 
threw  himself  at  the  feet  of  the  emperor,  begging  him  to  in- 
terpose, and  not  suffer  him  to  be  devoured  by  fishes.  Upon 
this,  the  causes  of  his  apprehensions  were  examined ;  and 
Augustus,  astonished  at  the  barbarity  of  his  favorite,  caus- 
ed the  servant  to  be  dismissed,  all  the  fish  ponds  to  be  filled 
up,  and  the  chrystal  glasses  of  Pollio  to  be  broken  to  pieces.'" 


62  LECTURE    IV. 

Here,  you  will  observe,  that  this  horrible  punishment  was 
to  have  been  inflicted  for  no  greater  crime,  than  the  casual 
breaking  of  a  piece  of  furniture: — That  this  Vedius  Pollio 
lived  in  the  Augustan  age,  when  Roman  literature  and  re- 
finement were  carried  to  the  greatest  perfections  :    And  that 
though  the  emperor  ordered  that  his  fish  should  be  destroy- 
ed, and  his  glasses  broken,  the  favorite  received  no  other  pun- 
ishment. 

We  may  form  some  opinion  of  the  extent  of  human  suffer- 
ings, occasioned  by  slavery  in  the  Roman  Empire,  if,  in  ad- 
dition to  these  facts.,  we  consider,  that  a  single  individual, 
seven  years  before  the  christian  aera,  had  slaves  to  the  num- 
ber of  four  thousand  one  hundred  and  sixteen ;  and  that  if 
any  one  of  these  made  an  unsuccessful  attempt  to  regain  his 
liberty,  he  was  marked  on  the  forehead,  with  a  red  hoi  iron. 
In  another  lecture,  by  divine  permission,  the  subject  will 
be  resumed  ;  and  further  proof  will  be  exhibited  of  the  mor- 
al degradation  of  the  heathen,  whether  of  ancient  or  mod- 
ern times. 


LECTURE  V. 


Heathen  Morals. 

In  this  lecture,  the  subject  of  the  last,  will  be  further  pur- 
sued. Additional  evidence  will  be  exhibited,  of  the  corrupt 
state  of  morals,  prevailing  among  pagans,  whether  of  an- 
cient or  modern  times.     And, 

I.  We  notice  the  crime  of  unchastity. 

After  what  has  been  already  said  on  the  moral  character 
of  heathen  divinities,  and  on  the  nature  of  those  rites,  which 
were  observed  in  their  worship,  much  evidence  will  not  be 
required  to  convince  you,  that  chastity,  as  inculcated  by 
Christianity,  and  by  every  rational  system  of  moral  philoso- 
phy, made  no  very  conspicuous  figure  in  the  pagan  charac- 
ter. For  this  reason,  as  well  as  for  others,  not  less  obvious, 
you  will  neither  expect  nor  desire,  that  a  long  series  of 
proofs  should  be  adduced. 

That  both  the  Greeks  and  Romans  suffered  to  pass  with- 
out censure,  and  openly  tolerated  those  connexions,  which 
Christianity  pronounces  criminal,  and  for  which,  it  declares, 
that  the  wrath  of  God  cometh  on  the  children  of  disobedience,  is 
well  known.  That,  which  was  allowed  by  such  philosophic 
statesman,  as  Solon  and  Cato,  would  not  be  likely  to  be 
scrupled  by  an  ignorant,  unbridled  populace. 

Alluding  to  licentious  intercourse  among  persons,  who  had 
not  acknowledged  the  sacredness  of  hymcnial  obligations,  Ci- 
cero in  his  oration  for  Ccelius,  makes  the  following  extraor- 


54  LBCTURE   V. 

dinary  appeal.  Quando  enim  hoc  non  factum  est  ?  Quando 
reprehensum  ?  Quando  non  permissum?  Quando  deniqm 
fuit,  ut  quod  licet  not  liceret  ? 

We  may  have  occasion  hereafter  to  animadvert  upon  this 
sentiment,  as  showing  how  unqualified  were  the  most  enlight- 
ened among  pagans  to  become  guides  to  others,  either  in  the 
science  or  practice  of  morality.  But,  at  present,  we  consid* 
er  it  only,  as  indicating  the  licentiousness  of  the  senate,  be- 
fore which  the  sentiment  was  uttered,  and  the  licentiousness 
of  the  Roman  nation,  even  in  its  better  days.  For,  of  any 
one,  who  should  condemn  the  liberty  of  which  he  speaks,  it 
is  added,  abhoret  non  modo  ah  hujus  seculi  licentia  verum, 
etiam  a  majorum  consuetudine  atque  concessis. 

Even  in  that  interesting  and  sacred  relation,  from  which 
proceeds  so  much  of  the  enjoyment  and  purity  of  domestic 
life,  the  Greeks  and  Romans  were  little  acquainted  with  those 
better  and  finer  feelings,  which  Christianity  inspires.  The 
Spartans  could  hardly  be  said  to  have  an  individual  existence. 
They  were,  in  every  thing,  identified  with  the  State.  Mar- 
riage was  little  more,  than  an  institution  for  keeping  up  their 
military  establishment:  and  to  this  purpose,  Lycurgus  him- 
self, designed  that  it  should  be  made  grossly  subservient. 

At  Athens,  before  the  age  of  Pericles,  wives  were  treated 
merely  as  a  better  kind  of  servants.  From  them  they  differed 
little  in  their  education.  With  their  female  slaves  they  lived 
in  a  secluded  part  of  the  house,  associating  little  with  each 
other,  and  scarcely  at  all  with  men,  even  their  nearest  rela- 
tions. Thus  ignorant  and  degraded,  the  Athenian  matrons 
gradually  lost,  first  the  respect  of  their  husbands,  and,  by 
unavoidable  consequence,  their  affection.  Unhappily  there 
existed  at  this  time  at  Athens  a  set  of  profligate  females,  whose 
intellects  and  manners  were  more  cultivated.  To  associate 
with  these,  became  customary,  not  only  for  the  thoughtless 
and  dissipatecijbut  even  for  statesmen  and  philosophers,whose 
example  ought  to  have  inflicted  on  vice  the  brand  of  infamy. 

Set  free  from  the  restraints  of  shame,  and  emboldened  by 


LECTURE   V.  55 

such  examples,  licentiousness  no  longer  courted  retirement, 
but  openly  asserted  claims  to  general  influence  and  domin- 
ion. 

That  little  sanctity  was  attached  to  matrimonial  contracts, 
and  that  conjugal  infidelity  had  become  general  among  the 
Romans,  at  the  time,  when  Christianity  was  introduced,  ap- 
pears both  from  Juvenal  and  Tacitus.  We  ought  indeed  to 
make  great  allowances  for  the  liberty,  used  in  poetical  sat- 
ires ;  but  it  is  impossible  to  imagine,  that  any  author  could 
have  written  with  the  spirit  of  Juvenal,  unless  it  had  been 
roused  by  witnessing  a  general  contempt  not  only  of  chasti- 
ty, but  decorum. 

Tacitus  was  no  poet.  From  his  testimony  no  deductions 
are  to  be  made  on  account  of  hyperbole  or  imagination. 
Yet  he  speaks  of  adultery,  as  a  crime  which  had  become 
common,  {culpa  inter viros  etfeminasvulgata.)T2iC.  Anna!.  150. 

Nothing  gives  us  a  more  unfavorable  opinion  of  Roman 
chastity,  than  the  welcome  reception,  found  by  pantomimes 
and  buffoons,  both  in  private  families,  and  on  the  stage.  Of 
buffoons,  Rosinus  informs  us,  there  were  tvvo  kinds  ;  one  to 
give  amusement  in  private  circles,  and  the  other  on  the  the- 
atre, lie  adds,  that  on  account  of  the  licentiousness  of  their 
language,  and  the  indecency  of  their  gestures,  they  became 
extremely  acceptable  to  the  people.  (Rosini.  Ant.  Rom.  325. 
Salvian.  185.)  This  spectacle,  new  in  the  time  of  Augustus, 
was  performed  by  action  alone.  It  was  exhibited,  says  Gil- 
ford, on  a  magnificent  theatre  raised  for  that  purpose.  It  so 
astonished  and  delighted  the  people,  that  they  forsook,  in 
some  measure,  their  tragic  and  comic  poets,  for  the  more 
expressive  ballettes  of  Pyladcs  and  Bathyllus.  (Gifford's 
Juv.  168.)  We  can  form  no  idea,  continues  this  author,  of 
the  attachment  of  the  Romans  to  these  exhibitions.  It  de- 
generated into  a  kind  of  passion,  and  occupied  their  whole 
souls. 

-  When  it  is  considered,  that,  by  these  pantomimes,  were 
represented,  before  vast  and  promiscuous  assemblies,  some 


66  LECTURE   IV. 

of  the  worst  actions  of  the  heathen  gods ;  and  that  the  ac- 
tors were  held  in  admiration,  not  by  the  common  people 
only,  but  by  persons  of  high  authority,  and  even  by  the 
emperors  themselves,  it  is  easily  seen  how  extensively  and 
rapidly  the  contagion  would  be  communicated,  and  how  in- 
sensibly, but  inevitably  would  be  dissolved  those  restraints, 
which  it  is  the  honor  of  our  intellectual  and  moral  natures 
to  feel,  to  acknowledge,  and  obey. 

It  is  well  known,  that  a  species  of  impurity,  still  more  fla- 
gitious and  hateful,was  neither  unknown  or  uncommon  among 
the  ancient  heathen.  Xenophen,  as  quoted. by  Leland,  rep- 
resents this  to  have  been  so  common,  that  it  was,  in  many 
places,  established  by  the  public  laws.  Aristotle  informs  us, 
that,  among  the  Cretans,  there  was  a  law  encouraging  this 
crime.  The  law  giver  of  Athens,  it  is  reported,  apparently 
on  good  evidence,  neither  passed  any  general  law  against 
this  vice,  nor  was  himself  pure  from  its  contamination.  Ci- 
cero, from  a  passage,  contained  in  his  fifth  bookof  Tusculan 
questions,  appears  to  have  considered  the  Greeks,  as  gen- 
erally yielding  to  it.  Nor  did  the  Romans,  in  this  particu- 
lar, differ  from  them ;  as  appears  undeniably  from  the  second 
Eclogue  of  Virgil,  from  several  passages  in  the  writings  of 
Tully,  but  especially  from  the  Satires  of  Juvenal.  The 
same  abominations  are  now  practised  both  in  China  and 
Japan,  where  they  are  accounted  neither  a  crime  nor  a  sin- 
gularity. 

After  what  has  been  stated,  no  one  will  be  surprised,  at 
learning  the  prevalence  of  other  vices.  Those,  which  have 
been  mentioned,  show  an  entire  prostration  of  moral  princi- 
ple. Open  vice,  must  of  course,  have  been  exhibited,  just  in 
proportion  as  interest  could  be  advanced,  or  passions  grat- 
ified. 

Accordingly  we  are  told  by  Polybius,  as  quoted  by  Dr. 
Middleton,  that  the  want  of  integrity,  was  general  among  the 
Greeks.  "  Those,  who  managed  the  public  monies  in  Greece, 
though  they  have  ever  so  many  bonds  and  sureties  for  their 


LECTURE    IV.  57 

behavior,  could  not  be  induced  to  act  honestly,  or  preserve 
their  faith  in  the  case  even  of  a  single  talent." 

That  the  Greeks  had  nothing  of  those  moral  restraints, 
which  result  from  a  firm  conviction  of  the  divine  existence, 
perfections,  and  government,  and  from  an  expectation  of 
being  answerable  at  a  righteous  tribunal,  has  been  made 
sufficiently  evident  by  the  testimony  of  Thucydides,  con- 
cerning the  moral  effects,  which  the  plague  produced  among 
the  Athenians.  This  testimony  was  exhibited  in  a  preced- 
ing lecture. 

As  to  the  moral  state  of  Rome,  we  may  have  full  satisfac- 
tion, from  the  testimony  of  them,  who  were  eye  witnesses. 
No  one  can  read  Sallust's  account  of  the  Jurgurthine  and 
Catalinean  wars,  without  forming  a  very  unfavourable  opin- 
ion of  that  nation,  both  as  to  private  morals  and  public  virtue. 
He  represents  it,  as  sunk  in  voluptuousness  and  profligacy. 
The  conspiracy  which  Cataline  formed,  was  extensive. 
Men  of  all  ranks  were  engaged  in  it.  Yet  the  design  was 
nefarious ;  and  such  were  the  characters,  by  whom  it  was 
supported. 

Jugurtha,  who  well  knew,  declared,  that  all  things  were 
venal  at  Rome ;  and  his  own  power  and  interest  were  pre- 
served many  years,  by  bribing  the  senate,  and  those  gener- 
als, who  were  sent  to  subdue  him. 

The  works  of  Horace  and  Juvenal  go  directly  to  evince 
Roman  depravity.  No  one  can  read  the  works  of  the  former, 
without  being  convinced,  that  those,  among  whom  he  lived, 
and  of  whom  he  wrote,  were  emphatically  without  God  in  the 
world.  But  his  severity  towards  others  is  not  the  only  evi- 
dence, by  which  we  are  to  judge.  As  he  himself  wrote  in  char- 
acter, of  a  moral  instructer  and  without  concealing  his  name  ; 
as,  moreover  he  says  much  in  favour  of  virtue,  it  is  hardly  to 
be  supposed,  that  he  thought  his  own  character  very  far 
below  what  might  reasonably  be  expected  of  a  teacher  of 
morals.  Yet  no  one,  in  the  least  acquainted  with  his  writings, 
can  doubt,  for  a  moment,  of  the  great  impurity  and  sensuali- 

8 


^8  LECTURE    v. 

ly  of  his  life.  His  avowed  course  of  living  was  that  of  an 
ingenious,  polished,  and  well  taught  libertine,  who,  in  expec- 
tation of  no  future  state,  was  determined  to  get  as  much  of 
mirth  and  sensual  pleasure,  as  could  be  obtained  in  the  short 
space  of  mortal  existence.  Now,  if  such  was  the  avowed  life 
of  one,  who  wrote  much  against  the  dissoluteness  of  man- 
ners, then  prevalent,  we  can  have  no  doubt,  that  the  tone  of 
niorals  in  general  was  extremely  depressed. 

The  writings  of  the  other  Roman  satirist  are  more  re- 
markably to  our  purpose,  than  those  of  Horace.  One  can 
scarcely  conceive,  that  vices,  so  various,  so  excessive,  gross, 
and  nauseating,  should,  among  a  people  of  high  refinement,de- 
grade  the  human  character.  Whatever  of  selfishness,  cruelty, 
revenge,  or  lust,  the  boldest  imagination  is  able  to  conceive, 
was  practised  among  that  people,  whose  power  gave  law  to 
all  nations,  and  whose  literary  productions  still  excite  the 
admii'ation  of  the  world.  Whoever  compares  the  descrip- 
tions of  Juvenal,  with  those,  contained  in  the  first  chapter  of 
Paul's  epistle  to  the  Romans,  will  be  forcibly  struck  with  the 
resemblance.  After  speaking  of  crimes,  the  most  unnatural 
and  detestable,  the  latter  proceeds  to  say,  that  the  Gentiles 
were  jilltd  zvith  all  unrighteousness,  fornication,  wickedness, 
covetousness,  maliciousness  ;  full  of  envy,  murder,  debate,  deceit^ 
malignity  :  whisperers,  backbiters,  haters  of  God,  despiteful^ 
proud,  boasters,  inventers  of  evil  things,  disobedient  to  parents, 
zoithout  understanding,  covenant  breakers,  without  natural  affec- 
tion, implacable,  unmerciful. 

This  is  no  more,  than  their  own  poets  acknowledge,  men- 
tioning, at  the  same  time,  the  names  of  persons  thus  guilty  : 
and  using  a  grossncss  of  language,  which  the  inspired  apos- 
tle is  cautious  to  avoid. 

We  are  next  to  consider,  more  particularly,  the  morality, 
prevailing  among  pagans  of  later  times. 

I.  In  regard  to  the  Chinese,  though  their  external  man- 
ners, says  a  late  writer,  are  marked  with  the  most  ceremo- 
nious   politeness,  and  seem  to  indicate  the  greatest  mildness 


JLEOTURE    IV.  59 

and  benevolence  of  disposition,  some  of  their  customs  and 
usages  denote  the  most  singular  unfcelingness,  and  most  sav- 
age brutality.     (Bigl.  iv.  312.) 

The  horrid  practice  of  infanticide,  sanctioned  by  custom, 
and  tolerated  by  government,  is  here  carried  to  the  most 
shocking  extent. 

The  police  of  Pekin,  says  a  late  writer,  employ  persons 
to  go  about  the  streets  at  an  early  hour,  every  morning, 
for  the  purpose  of  picking  up  the  children,  that  have  been 
thrown  out  in  the  night.  The  bodies  are  carried  to  a  com- 
mon pit  without  the  walls,  into  which,  those,  that  are  alive, 
as  well  as  those  that  are  dead,  are  promiscuously  thrown. 
According  to  the  best  accounts,  no  fewer,  than  nine  thousand 
infants,  are  thus  inhumanly  butchered  by  their  unfeeling 
parents,  or  thrown  out  and  buried  alive  every  year,  in  the 
city  of  Pekin  ;  and  it  is  supposed,  that  about  an  equal  num- 
ber are  destroyed  in  the  same  manner,  in  the  other  parts  of  the 
empire.  The  substance  of  this  account  is  taken  from  Barron 
a  late  traveller  in  China. 

"  The  practice  of  infanticide,  says  Sir  Wm.  Jones,  so  far 
as  regards  female  infants,  is  fully  substantiated  with  re- 
spect to  a  particular  tribe  on  the  frontiers  of  Juanpore ;  a 
district  of  the  province  of  Benares.  A  race  of  Hindoos, 
called  Rajekoomars,  reside  there.  And  it  was  discovered 
in  1789  only,  that  the  custom  of  putting  to  death  their  fe- 
male offspring,  by  causing  their  mothers  to  starve  them,  had 
long  subsisted,  and  did  actually  then  very  generally  prevail 
among  them.  The  resident  at  Benares,  where  the  Rajekoo- 
mars dwell,  had  an  opportunity  of  authenticating  the  ex- 
istence of  the  custom  from  their  own  confessions." 

Nothing  can  be  more  satisfactory,  than  this  evidence. 
The  illustrious  author,  from  whose  communication  this  ex- 
tract is  made,  introduces  the  account  by  remarking,  that  the 
crime  alledged  is  of  such  a  nature,  as  ought  not  without  the 
most  unexceptionable  evidence,  to  be  believed.  Yet  he 
considered  the  fact,  as  fully  substantiated. 


60  LECTURE  iV. 

The  prtictice  is  common  among  a  race  of  Hindoos,  called 
Rajpoots.  Without  alledging  any  other  reason,  than  the 
difficulty  of  providing  for  daughters,  they  starve  their  female 
infants  to  death. 

To  a  similar  fact,  we  have  a  more  recent  witness  in  Dr. 
Buchanan  ;  from  whose  memoirs  the  following  is  taken.  "•  If 
a  child  refuse  the  mother's  milk,  whether  from  disease,  or 
from  any  other  cause,  it  is  supposed  to  be  under  the  influ- 
ence of  an  evil  spirit.  In  this  case,  the  babe  is  put  into  a 
basket,  and  hung  upon  a  tree,  for  three  days.  It  generally 
happens  that  before  the  expiration  of  that  time,  the  infant  is 
dead,  being  destroyed  by  ants,  or  by  birds  of  prey.  If  it  be 
alive  at  the  end  of  three  days,  it  is  taken  home,  and  means 
are  used  to  preserve  its  life." 

As  to  the  general  moral  character  of  the  Hindoos,  the  au- 
thor, last  mentioned,  has  exhibited  the  testimony  of  three 
competent  Judges.  The^rs^,  a  King  of  Hindostan,  whowas 
well  acquainted  with  the  higher  class  of  the  Hindoos.  The 
second,  a  city  magistrate,  who  was  conversant  with  the  lower 
classes.  The  third,  an  author,  well  versed  in  their  mytholo- 
gy. The  first  of  these  was  a  Mahometan ;  the  second  a 
modern  philosopher ;  and  the  third  a  Christian. 

According  to  the  first,  who  was  no  less  a  personage,  than 
Tamerlane  the  great,  "  The  inhabitants  of  Hindostan  and 
Bengal,  are  equally  debilitated  in  their  corporeal,  and  inert 
in  their  mental  powers.  They  are  inexorable  in  their  tem- 
per, and  at  the  same  time,  so  penurious  and  sordid  in  mind, 
that  nothing  can  be  obtained  from  them,  but  by  personal 
violence.  It  appears,  unquestionable  to  me,  said  that  migh- 
ty chieftain,  that  this  people  are  under  the  displeasure  of 
the  Almighty :  otherwise  a  prophet  would  have  been  ap- 
pointed for  them  to  turn  them  away  from  the  worship  of 
idols,  and  fire,  and  cows,  and  to  direct  them  to  the  adoration 
of  the  true  God.  Like  those  daemons,  who,  with  a  view  to 
deceive,  can  assume  the  most  specious  appearances,  the 
native  of  Hindostan  cultivates  imposture,  fraud,  and  decep- 


LKCTUKE  lY.  01 

lion,  and  considers  them  to  be  meritorious  accomplishments. 
Should  anj  person  trust  to  him  the  care  of  his  property, 
that  person  will  be  only  the  nominal  possessor  of  it." 

The  second  witness  is  Mr.  Holvvcll,  who  was  a  city  magis- 
trate at  Calcutta,  about  the  middle  of  the  last  century.  "  The 
Gentoos, "  says  he,  "  are  as  degenerate,  crafty,  and  supersti- 
tious, litigious,  and  wicked  a  people,  as  any  race  of  beings  in 
the  old  world,  if  not  eminently  more  so  ;  especially  the  com- 
mon run  of  Bramins.  And  we  can  truly  aver,  that  during 
almost  five  years,  that  we  presided  in  the  Judicial  Court  of 
Calcutta,  never  any  murder,  nor  other  atrocious  crime  came 
before  us,  but  it  was  proved,  in  the  end,  that  a  Bramin  was 
at  the  bottom  of  it." 

Now,  if  such  were,  in  general,  the  character  of  the  instruc- 
tors of  religion,  we  wonder  the  less  at  that  entire  want  of  in- 
tegrity, which  he  charges  upon  the  people. 

The  third  witness  is  Capt.  Wilford,  author  of  Essaj'S  on 
Indian  and  Egyptian  Mythology,  and  who  had  long  resided 
in  the  society  of  the  Bramins.  "  The  Pundit  of  Capt.  Wil- 
ford having,  for  a  considerable  time,  been  guilty  of  interpola- 
ting his  books,  and  fabricating  new  sentences  in  old  works,  to 
answer  a  particular  purpose,  was  at  length  detected,  and 
publicly  disgraced.  As  a  last  resort  to  save  his  character, 
he  brought  ten  Bramins,  not  only  as  his  compurgators,  but 
to  swear  b}'"  what  is  most  sacred  in  their  religion  to  the  gen- 
uineness of  the  extracts." 

This  depravity  of  morals  was  the  legitimate  offspring  of 
their  religous  system.  Agreeably  to  a  remark  made  in  re- 
gard to  the  ancient  pagans,  it  may  be  said  of  those  Hindoos, 
that  their  religion  corrupted  them.  Such  was  the  character 
of  their  gods,  and  such  the  ceremonies  observed  in  their 
worship,  that  moral  sensibility  and  discernment  must  have 
been  gradually  destroyed.  By  those  scenes,  which  were 
exhibited  at  their  temples  on  days  of  public  festivity,  the 
law  written  upon  the  heart  must  have  been  effaced,  and  all 
distinction  between  virtue  and  vice  confounckd. 


62  LECTURE   V. 

Of  a  similar  tendency  were  their  ideas  of  a  retribution. 
(Ins.  of  Mos.  Ch.  xxiii.)  Nothing  could  be  more  inadequate, 
than  their  standard  of  right  and  wrong.  Wc  look  in  vain, 
among  their  institutions,  for  those  great  principles  of  morali- 
ty, alike  recognized  in  every  system  of  true  religion,  wheth- 
er natural  or  revealed.  They  acknowledged  a  heaven : 
but  it  was  not  to  be  exclusively  the  reward  of  virtue.  They 
feared  a  hell;  but  it  was  not  vice  alone  which  put  them  in 
danger  of  being  sent  thither.  Future  punishment  was  threat- 
ened to  those,  who  should  kill  an  animal,  or  even  through  ig- 
norance, shed  blood  from  the  body  of  a  Bramin.  "Where- 
as, those  rulers  of  the  earth,  say  they,  who,  desirous  of  de- 
fending each  other,  exert  their  utmost  strength  in  battle,  with- 
out ever  averting  their  faces,  ascend  after  death,  directly  to 
heaven."     (Page  269,  264.) 

It  was  observed,  in  a  former  lecture,  that  according  to  the 
testimony  of  Mr.  Marsden,  whose  history  of  Sumatra  is 
mentioned  in  terms  of  high  approbation,  the  inhabitants  of 
that  island  render  worship  to  no  Supreme  Being.  The  same 
author,  as  quoted  by  Col.  Symes,  expresses  a  belief,  that 
the  inhabitants  in  the  northern  part  of  the  island  eat  human 
flesh  ;  and  the  authorities,  on  which  he  grounds  his  belief, 
says  Col.  Symes,  seem  to  authenticate  the  fact.  It  does  not 
however  appear,  that  human  flesh  was  substituted  by  them 
in  place  of  ordinary  food,  but  eaten  rather,  as  a  barbarous 
ceremony,  to  indicate  revenge  on  their  enemies,  or  abhor- 
rence of  crimes,  the  only  victims  being  prisoners  taken  in 
war,  or  capital  convicts."  The  New  Zealanders  do  this, 
though  they  believe,  that  the  soul  of  a  man,  whose  body  is 
thus  devoured,  is  doomed  to  eternal  torments. 

In  the  Boston  Repertory  for  August,  if  I  mistake  not,  1810, 
we  were  told,  that  a  British  ship's  crew,  consisting  of  a  num- 
ber between  thirty  and  forty,  were,  all  but  one,  eaten  by  the 
inhabitants  of  New  Zealand. 

This  account  is  rendered  the  more  credible  from  its  coinci- 
dence with  the  character  of  the  New  Zealanders,  as  given  us 


LECTURE    V.  63 

by  Pinkerton,  who  represents  it,  as  customary,  for  them,  to 
devour  their  captives  taken  in  war. 

In  Anzico,  a  kingdom  in  the  northwest  of  Africa,  ii  is 
asserted,  that  the  markets  are  supplied  with  human  flesh !  nay» 
it  is  even  affirmed,  that  all  the  dead  are  devoured. 

The  inhabitants  of  New  Holland,  it  is  well  known,  are  in 
the  most  deplorable  state  of  ignorance,  barbarity,  and  vice. 
In  some  of  their  ceremonies,  the  very  form  and  character  of 
man  seems  despised,  and  the  superiority  of  brutes  ackowl- 
edged. 

On  a  former  occasion,  something  was  said  of  the  religion 
of  the  Otaheitans.     We  now  speak  of  their  morals. 

From  the  following  statement,  made  by  missionaries,  sent 
to  these  savages  in  1797,  it  appears,  that  the  favourable 
impressions,  at  first  received  as  to  tjieir  state  and  character, 
were  by  no  means  justified  by  more  thorough  acquaintance. 
The  state  of  society  was  soon  found  to  be  such,  that,  while  it 
excited  the  compassion  of  the  missionaries,  it  presented  many 
discouragements.  The  duties  of  husbands  and  wives,  of 
parents  and  children,  are  neither  understood  nor  practised. 
They  view  their  children  as  property,  which  every  parent 
has  a  right  to  dispose  of  according  to  his  own  inclination. 
And  the  event  is,  that  many  of  them  are  murdered,  as  soon 
as  they  are  born.  But  the  most  horrible  source  of  pollution 
and  cruelty,  found  among  them  is  the  Arreoy  Society,  This 
is  an  association  of  individuals,  descended  from  the  princi- 
pal families  in  the  Society  Islands.  They  are  continually 
Avandering  about  from  one  island  to  another,  and  support 
themselves  by  plundering  the  inhabitants.  Each  of  these 
men  has  two  or  three  females,  whom  he  calls  his  wives. 
But  their  habit  is  to  live  in  a  state  of  promiscuous  concubin- 
age, and  uniformly  to  murder  every  infant,  which  is  the  fruit 
of  their  intercourse. 

Parents,  when  they  become  old,  are  treated  with  every 
mark  of  neglect.  Their  society  is  avoided  as  a  disgrace.  And, 
indeed,  to  such  a  height  has  their  contempt  of  old  age  aris- 


Q4  LECTURE    IV. 

en,  that  the  term  "  old  man"  is  proverbially  used  to  express 
any  thing  worthless 

The  inhabitants  of  the  Caribbean  Islands  were  not  only 
cannibals,  but  fed  upon  their  own  children.  Nay,  it  is  as- 
serted on  such  authority,  as  was  satisfactory  to  Mr.  Locke, 
that  their  children  were  mutilated,  for  the  purpose  of  their 
being  fattened  for  the  day  of  slaughter. 

The  same  author  quotes,  from  the  voyage  of  Baumgar- 
ten,  an  account  of  certain  persons  among  the  Turks,  degraded 
beneath  even  brutality  itseif,  who  are,  nevertheless,  regard- 
ed as  saints.  The  passage  is  too  remarkable  entirely  to  es- 
cape the  notice  of  those,  who  study  ihe  Essay  on  Human  Un- 
derstanding :  and  too  disgusting,  though  clothed  in  Roman 
language,  to  be  introduced  into  a  public  lecture. 

Thus  have  we  taken  a  very  brief  view  of  the  religious 
and  moral  state  of  the  heathen  world,  as  it  was  before  the 
coming  of  Christ,  and  as  it  has  been  in  modern  tmies.  Wheth- 
er we  fix  our  attention  on  nations,  the  most  civilized,  or  the 
most  barbarous,  we  find  them  entertaining  absurd,  incoher- 
ent, and  blasphemous  views  as  to  religion  :  we  find  them  de- 
based and  polluted  with  the  greatest  crimes.  In  other  words, 
they  were  alienated  from  the  life  of  God,  through  the  ignorance^ 
7vhich  zoas  in  them. 

In  view  of  all  the  evidence,  which  has  been  adduced,  no 
person,  it  is  believed,  making  a  sober  use  of  his  intellectual 
powers,  will,  for  a  moment,  assert,  that  accessions  of  light 
and  knowledge  on  the  subjects  of  morality  and  religion,  were 
not,  from  some  source  or  other,  devoutly  to  be  desired. 

Some,  it  is  possible,  however,  may  not  be  convinced,  that 
this  inference  can  fairly  be  made  from  the  facts,  collected  in 
this  and  the  preceding  lecture.  What,  it  may  be  asked,  though 
the  heathen  both  of  ancient  and  modern  times,have  been  disso- 
lute in  their  manners  ?  If  that  will  prove  any  thing  to  the  dis- 
advantage of  their  religion,  is  there  not  a  sufficiency  of  vice 
among  christans  to  authorize  the  same  conclusion  in  relation 
to  theirs  ? 

I  answer  that  the  difference  between  the  two  cases  con- 


LECTURE  V.  65 

sists  in  this  ;  when  chiistinns  violate  the  principles  of  morality, 
they  as  certainly  violate  the  principles  of  their  religion. 
Whereas  the  pagan  might  be  impure,  dishonest,  and  re- 
vengeful;— nay,  all  human  vices  might  flourish  in  him,  with 
unrestrained  luxuriance,  and  yet  his  character  not  be  ma- 
terially difterent  from  theirs,  whom  his  religion  taught  him 
to  worship  as  gods.  It  has  been  shown,  that  the  tendency 
of  paganism  Avas  to  pollute  the  heart,  and  to  debase  the  char- 
acter. When  it  can  be  shown,  that  such  is  the  natural  eflect 
of  Christianity,  it  will,  I  presume,  be  abandoned  by  those,  who 
are  now  its  votaries.  But  this,  it  is  well  known,  can  never 
be  made  to  appear. 

In  regard  to  heathen  religion,  three  things,  you  will  ob- 
serve, have  been  shown;  1.  The  gross,  absurd,  and  impi- 
ous opinions,  which  it  taught  concerning  God  and  a  future 
state  ;  2.  The  cruel  and  obscene  rites,  which  were  practised 
in  the  established  worship  ;  3.  The  general  profligacy  of  pa- 
gan manners. 

The  two  last  are  clearly  the  result  of  the  other.  Their 
viciousness  of  character,  and  the  cruelty  and  licentiousness 
of  their  worship,  were  the  legitimate  oftspring  of  their  false 
sentiments  as  to  religion.  Hence  it  appears,  that  their  er- 
rors in  speculation  were  both  practical  and  dangerous. 

But,  though  what  has  been  said,  will  probably  be  thought 
sufficient  to  show,  that  further  instruction  on  the  relation, 
duties,  and  destinies  of  man,  was  greatly  wanted  ;  further 
doubts  may  still  arise,  whether  any  thing  supernatural  were 
requisite  for  this  purpose  ;  and  whether  the  light  of  philoso- 
phy might  not  have  been  sufficient  to  expel  the  incumbent 
darkness. 

In  regard  to  the  soul's  immortality,  this  question  has  been 
already  answered.  Philosophy  was  shown  to  have  given 
no  ciertainty  on  that  subject.  How  far  it  was  an  adequate 
guide  on  other  subjects  in  religion,  and  what  were  its  pow- 
ers in  purifying  the  heart  and  the  liie,  will,  if  God  permit, 
be  considered  in  a  future  lecture. 
9 


LECTURE  VI. 


Ancient  Philosophers  inadequate  guides  in  Religion, 

"Having  contemplated  the  darkness,  in  which  the  heathen 
v;orld  was  enveloped,  and  that  general  profligacy,  by  which 
the  human  character  was  degraded,  we  are  now  to  inquire 
whether  the  evil  were  likely  to  be  remedied  by  those,  whose 
superior  application  and  wisdom  procured  for  them  the  dis- 
tinction of  philosophers. 

That  mankind  were  not  either  reformed,  or  well  instruct- 
ed on  the  subjects  of  religion,  in  consequence  of  philosophy, 
those  facts,  which  have  been  exhibited,  sufficiently  prove. 
That  there  were  no  instances,  however,  in  which  philosophi- 
cal instruction  produced  any  good  effect  on  the  sentiments  and 
morals  of  them  who  received  it,  1  do  not  assert.  Solitary  in- 
dividuals, and  even  communities  may  have  received  benefit 
from  such  instruction.  Polemo  was  suddenly  recovered  from 
a  life  of  effeminacy  and  dissipation  by  a  moral  lecture  from 
Xenophanes.  A  surprising  reformation  is  said  to  have  been 
effected  at  Crotona  by  the  school  of  Pythagoras.  But  not- 
withstanding these  instances,  no  general  alteration  was  pro- 
duced in  theological  opinions, — no  extensive  amendment  in 
the  views  and  morals  of  men.  Their  worship  was  not  hence- 
forth confined  to  one  being,  Almighty,  holy,  and  independ- 
ent:  nor  was  the  number  of  pagan  deities  even  diminished. 
Whatever  we  have  noticed  of  absurdity  in  sentiment,  licen- 
tiousness in  worship,  or  viciousness  in  deportment  existed, 
long  after  Pythagoras  had  established  his  school  in  Italy. 


LECTURE   VI.  87 

We  shall  now  endeavour  to  show,  that  this  is  a  matter,  which 
ought  to  excite  no  surprise :  that  pagan  philosophy  not 
only  did  not  produce  correct  sentiments  and  pure  morals? 
but  had  no  tendency  towards  such  a  result.     And, 

I.  That  philosophy,  was  no  adequate  guide,  as  to  subjects 
most  interesting  to  man,  appears  from  the  confession  of  some 
who  professed  it.  Socrates  acknowledges,  that  divine  instruc- 
tion and  assistance  were  necessary  to  enable  men  to  worship 
God  in  a  suitable  manner. 

To  the  same  purpose  speaks  Jamblicus^  as  quoted  by  Le. 
land.  It  is  manifest  says  that  philosopher,  that  those  things 
are  to  be  done,  which  are  pleasing  to  God ;  but  what  they 
are,  it  is  not  easy  to  know,  except  a  man  were  taught  them 
by  God  himself,  or  by  some  person,  who  had  received  them 
from  God,  or  obtained  a  knowledge  of  them  by  some  other 
means." 

II.  Philosophers  were  extremely  erroneous  and  discordant 
in  regard  to  their  views  of  the  Supreme  Being.  There  is  no 
Subject,  says  Cicero,  concerning  which,  not  only  the  igno- 
rant, but  also  the  learned,  are  so  little  agreed.  While  some 
denied  his  existence,  others  spake  of  it  in  very  doubtful 
terms,  or  confounded  his  existence  with  that  of  the  Universe. 

Bion  of  Scythia  was  openly  an  atheist,  and  took  much  plea- 
sure in  ridiculing  those  who  sacrificed  to  the  gods  ;  though  at 
the  close  of  his  life,  he  retracted  his  former  sentiments,  and 
professed  repentance  for  all,  which  he  had  said  offensive  to 
religion. 

Theodorus  was  ejected,  first  from  Cyrene,  and  then  from 
Athens,  on  a  charge  of  atheism.  This  charge  is  supported 
by  the  authority  of  Cicero,  Plutarch,  and  Suidas,  as  quoted 
by  Stanley.  Protagoras  doubted,  whether  there  were  gods, 
says  Cicero,  and  Diagoras  denied  them.  Democritus  either 
entirely  rejected  the  notion  of  Deity,  or  allowed  him  no 
share  in  the  creation  and  government  of  the  world.  The 
same  may  be  said  of  Epicurus.  As  it  respects  religion,  or 
even  morality,  it  is  immaterial,  which  of  these  opinions  is 
embraced. 


68  LECTURE    VI. 

Many  of  those,  who  acknowledged  an  invisible,  presiding 
power,  had,  notwithstanding,  very  lax  opinions  as  to  the  re- 
lation, subsisting  between  that  power  and  the  objects  of  this 
world.  Of  the  Ionic  school,  instituted  by  Thales,  no  one, 
says  Leland,  before  Anaxagoras,  attributed  the  creation  of 
the  world  to  an  intellie-ent  mind. 

To  the  same  Anaxagoras,  the  preceptor  of  Socrates,  Mit- 
ford  attributes  the  first  conception  of  an  eternal,  almighty, 
good  being,  independent  of  matter. 

Among  ancient  philosophers,  there  is  none,  perhaps,  who 
has  been  held  in  higher  estimation  by  the  christian  world, 
than  Sorrates.  He  entertained  sentiments  concerning  the 
Supren^e  Being,  which  were,  in  a  great  measure,  just,  and 
were  highly  elevated.  Yet,  in  his  last  conversation  with 
his  disciples,  a  little  before  he  received  the  fatal  potion,  he 
spake  of  the  gods,  in  the  plural  number,  and  did  not  reprove 
his  friends  for  swearing  by  them.  Nay,  in  his  defence  be- 
fore his  judges,  h^e  addresses  Melitus,  his  accuser,  in  the  fol- 
lowing manner,  "  I  conjure  you  in  the  name  of  those  gods, 
whose  interest  is  now  concerned,  to  explain  your  meaning 
more  clearly."  Moreover,  Socrates  habitually  sacrificed  to 
the  gods  after  the  manner  of  his  country.  And  Xenophon 
informs  us.  that  he  appealed  to  this  fact  to  repel  the  charge, 
brought  against  him  of  not  acknowledging  as  gods,  those, 
whom  his  country  recognized  as  such.  Besides,  what  ac- 
count can  be  given  of  the  sacrifice,  which,  in  the  last  mo- 
ments of  his  life,  when  there  could  be  no  temptation  to  dis- 
semble his  opinions,  he  directed  his  friends  to  offer  to  iEs- 
culapius  ?  I  know  of  no  method  of  accounting  for  this,  but 
hy  supposing,  that,  besides  the  one  Supreme  Being,  "•  Socra- 
tes admitted  the  existence  of  others,  who  hold  a  middle  sta- 
tion between  God  and  man,  to  whose  immediate  agency  he 
ascribed  the  phenomena  of  nature,  and  whom  he  believ- 
ed to  be  particularly  concerned  in  the  management  of  hu- 
Hian  afiairs."  This  is  indeed  the  opinion  attributed  to  him, 
by  Dr.  Enfield.  It  appears  then,  that,  however  correct 
may  have  been  the  opinions  of  Socrates,  as  to  the  Supreme 


LECTURE    VI.  69 

Being,  lie  was  nevertheless  a  polytheist,  ))fiying  religious 
homage  to  those  objects,  which  had  been  deified  by  pagan 
superstition. 

Similar  observations  are  applicable  to  Plato.  He  spake 
in  exalted  language,  of  the  Supreme  God.  (Eus.  Proep.  Ev. 
p.  262.)  Yet  he  seems  not  to  have  considered  him,  as  the 
object  to  which  human  beings  were  to  direct  their  worship. 
(Anach.  iv.  312,  313.)  Accordingly  Eugubinus  employs  a 
chapter,  in  assigning  reasons,  why  Plato,  in  his  treatise  Je  h- 
gibus,  prescribes  the  worship  of  inferior  doilies,  such  as 
the  celestial  luminaries,  rather  than  the  Sujiremc  fiod;  viz. 
that  the  latter  is  incomprehensible  and  not  to  be  expressed 
in  words. 

Cicero,  it  is  known,  as  well  as  Plato,  has  written  de  legibus. 
But  the  unity  of  god  is  no  more   recognized  in  the  political 
institutions   of  the  one   than  of  the   other.     The  Supreme 
God,   is  indeed  named  ;  but  he  is  not  exhibited  as  the  ob- 
ject of  worship.     Polytheism,  was   to  be  the  religion  of  his 
contemplated  community  ;  and  the  worship  of  human   spir- 
its was  expressly  required.     Divos^  et  cos,  qui  calestes  semper 
habilii  colunto:  et  olios,  quos  endo  ccelo  merita  vocaverint,  Her- 
eulem,  Libei-um,  M>sculapium,  Castorem,  Pollucem,  Quirinum. 
This  is  certainly  a  remarkable  passage.     Cicero  either 
believed,  that  Hercules,    Bacchus,    Romulus,   were    gods, 
or  he  did  not.     And,  so  far  as  our  jH'esent  object  is  concern- 
ed, viz.  to  show  how  incompetent  he  was  to  teach  the  doc- 
trines of  religion,  it  is  not  very  material,  which  of  these  sup- 
'positions  is  found  to  be  true.     In  the  one  case,  he  was  gross- 
ly, though  sincerely  an    idolater ;  in  the  other,  he  enjoined 
on  men,  to  worship,  as  gods,  those,  whom  he  knew  to  be  en- 
titled to  no  such  honor. 

Plotinus,  a  follower  of  Plato,  speaks  of  Deity,  in  a  manner, 

'    calculated  rather  to  confound  his  readers,  than  to  give  them 

any  distinct  ideas  of  the  Supreme  Being.     "  Of  the  unity  of 

God,  saith  he,  nothing  can  be  predicated,  neither  being,  nor 

essence,  nor  life ;  because  it  is  above  all  these." 

It  seems  to  have  been  no   uncommon  opinion  among  an- 


70  LECTURE   VI. 

cient  philosophers,  (hat  anger  could  never  be  attributed  to 
Deity.  If  by  this  they  had  meant  only,  that  the  divine  na- 
ture is  incapable  of  that  mental  agitation,  implied  in  human 
anger,  the  sentiment,  I  suppose,  would  have  been  unexcep- 
tionable. They  however  considered  it,  as  implying,  that 
no  sufferings  were  to  be  apprehended  from  the  divine  justice. 
Agreeably  to  this  are  the  words  of  Seneca.  Deos  nemo  sari- 
ns timet.  Furor  est  enim  metuere  salutaria.  No  man,  in  the 
exercise  of  his  reason,  fears  the  gods.  It  is  madness  to  fear 
that,  which  is  salutary.  Again,  Dei  immortales  nee  volunt 
t)hesse,  nee  pos sunt.  The  immortal  gods  have  neither  the  in- 
clination nor  power  to  hurt  any  one.  To  the  same  purpose, 
in  his  ninety  fifth  epistle,  he  asserts,  Errat,  siquis  putat  illos 
noeere  velle.  J^on  possunt.  J^ee  aeeipere  injuriam  queant,  nee 
facere.  He  is  in  an  error,  who  imagines,  that  the  gods  have 
a  disposition  to  hurt  any  one.  It  is  impossible.  They  can 
neither  do  nor  receive  an  injury. 

It  is  obvious,  that  such  sentiments  are  consistent  neither 
with  truth,  nor  with  the  well  being  of  mankind  in  the  pres- 
ent state. 

I.  They  are  not  true.  God  does  not  indeed  possess  either 
the  weakness  or  passions  of  men.  Yet  are  there  some 
things,  which  he  views  with  approbation,  and  others,  which 
h^  views  with  displeasure.  Nothing  can  be  more  reproach- 
ful to  God,  than  to  represent  him  indifferent  to  virtue  and 
vice.  But  if  he  is  not  indifferent  to  these,  his  creatures  will 
not  be  treated,  as  if  he  zvere.  It  is  so  far  from  being  madness, 
therefore  to  fear  God,  i.  e-  to  view  him  as  the  punisher  of  sin, 
as  well  as  the  bountiful  rewarder  of  virtue,  that  no  senti- 
ments different  from  these,  are  worthy  of  God,  or  consistent 
with  the  reason  of  man. 

But  2ndly,  this  opinion  oi  Seneca  is  doubtless,  in  a  very 
high  degree,  unfriendly  to  civil  order,  and  good  morals.  If 
it  be  generally  believed,  that  the  Supreme  Being  has  no  dis- 
position to  punish  vice,  as  well  as  to  reward  virtue,  and  that 
no  evil  from  an  avenging  hand  is  to  be  apprehended  by  the 
offender,  the  most  powerful  restraints  will  be  then  removed 


LECTURE    VI#  71 

from  human  passions,  and  society  will  be  a  turbid  ocean, 
on  which  the  conflicting  elements  of  our  nature  will  mingle 
and  rage  in  wild  disorder. 

Philosophy  was  an  insufficient  guide,  as  it  respects  that 
government,  which  the  Supreme  Being  maintains  over  the 
world. 

In  the  introduction  to  Cicero's  treatise  de  Natura  Deorum, 
he  represents  it  as  the  great  question,  at  issue  among  philo- 
sophers, whether  the  gods  enjoy  their  existence  in  eternal 
leisure,  regardless  of  human  affairs  ;  or  whether,  having  cre- 
ated the  world,  they  employ  their  power  and  wisdom  in  sus- 
taining and  governing  it.  The  latter  of  these  opinions  is  de- 
fended by  Balbus,  the  stoick.  It  is  ridiculed  by  the  Epicu- 
rian  Velleius  ;  and  is  not  treated  with  much  more  respect  by 
Cotta  the  Academic,  who  appears  to  some  readers,  as  speak- 
ing the  sentiments  of  Cicero  himself. 

Tacitus,  who  lived  when  Christianity  had  been  for  some 
time  introduced,  and  who,  for  that  reason,  had  better 
opportunity,  than  more  ancient  philosophers,  to  obtain 
correct  views  concerning  divine  providence,  not  only  inti- 
mates his  own  doubts  on  the  subject,  but  asserts,  that"  many 
of  the  wisest  men,  had  this  opinion  fixed  in  their  minds,  that 
neither  our  beginning,  nor  our  end,  nor  men  at  all,  are  re- 
garded by  the  gods." 

Pliny,  the  elder,  represents  it,  as  a  thing  ridiculous,  to  im- 
agine, that  the  Supreme  God  should  maintain  a  providence 
in  human  affairs.  Pliny  was  not  only  an  indefatigable  stu- 
dent, but  devoted  his  studies  to  natural  philosophy.  The 
works  of  God,  whence  arguments  are  drawn  to  prove  his  ex- 
istence and  attributes,  were  the  object  of  his  unwearied  in- 
vestigation. Still  was  he  not  convinced,  that  there  is  a  God, 
who  governs  in  the  earth. 

On  this  subject,  it  was  remarked  in  the  lecture  on  Divine 
Providence,  that  even  those,  among  ancient  philosophers, 
who  were  most  decided  as  to  the  general  doctrine,  were  not 
agreed.  The  Stoics  firmly  believed,  and  ably  defended 
the  doctrine ;  but  did  not  all  believe  it  in  the  same  sense. 


72  iECTURE   VI. 

■'  I  assert,  says  Balbus  in  Cicero,  not  only  that  the  world,  bur 
all  its  parts  were  first  created,  and  are  at  all  times  governed 
by  the  providence  of  the  gods."  This  is  indeed  strong  lan- 
guage. But,  by  what  follows  in  the  same  work,  the  author 
has  prevented  us  from  understanding  it  in  the  most  compre- 
hensive sense.  He  tells  us,  that  "  the  gods  lake  care  of 
great  matters  onlj^  and  neglect  those  which  are  small.'^ 

III.  Another  important  reason,  why  ancient  philosophers 
were  inadequate  guides  in  matters  of  religion,  was,  that  they 
concealed,  from  the  common  people,  those  truths,  which 
they  themselves  had  discovered.  "It  was  a  maxim  with 
them,"  says  Dr.  Priestly,  "  to  think  with  the  wise,  and  to 
act  with  the  vulgar."  This  was  indeed  briefly  mentioned 
in  the  lecture  concerning  the  immortality  of  the  soul.  It  is 
now  advanced  for  a  different  purpose.  The  custom  of 
concealing  truth  from  the  vulgar  is  of  great  antiquity.  The 
philosophers  of  Egypt  were  attached  to  it,  no  less  than 
those  of  Greece  and  Rome.  Clement  of  Alexanciria,  as 
quoted  by  Leland,  asserts,  "  that  the  Egyptians  did  not 
expose  their  religious  mysteries  pi'omiscuously  to  all ; 
nor  did  thej^  communicate  ihe  knowledge  of  divine  things 
to  the  people."  In  the  Timaeus  of  Plato,  there  is  the 
following  sentence;  "It  is  a  difficult  matter  to  find  out 
the  Maker  and  Parent  of  the  Universe ;  and  when  you 
ha\'e  found  him,  to  declare  him  to  all,  is  impossible." 
Oi,  as  the  Abbe  Barthelemy,  and  after  him  Dr.  M'Knight 
gives  the  sense,  "  It  is  not  safe  or  lawfal  to  discover  him  to 
others,  when  found."  The  former  of  these  authors  goes  on 
to  observe,that  "hence  have  resulted  those  equivocal  expres- 
sions,which,  in  some  measure,  reconcile  error  and  truth.  The 
name  of  God  is  among  the  number.  The  application  of 
M  hich,  by  an  ancient  abuse,  had  been  extended  to  whatever 
throughout  the  universe,  excites  our  admiration,  or  is  excel- 
lent among  men  from  influence  or  power.  It  is  sometimes 
used  in  the  singular,  and  sometimes  in  the  plural  number :  and 
by  its  alternate  afpcarance  under  each  ot  these  forms,  both 
the  popuiacR  and  learned  were  equally  satisfied." 


LECTURE    VI.  73 

This  representation  is  confirmed  by  the  second  letter  of 
Plato  to  Dionysius  ;  '-'•  Beware,"  says  he  to  his  royal  cor- 
respondent, "  not  to  speak  publicly  on  these  subjects,  i.  e. 
the  origin  of  evil,  for  what  some  admire  with  enthusiasm,  is 
to  others  an  object  of  contempt  and  ridicule.  /  never  have 
delivered,  nor  zvill  ever  publish  in  writing,  my  real  sentiments.'''* 
Whether  this  remarkable  avowal  had  reference  to  the  sub- 
jects of  philosophy  in  general,  or  only  to  the  subject  then 
under  discussion,  is  not  perhaps  perfectly  obvious.  But  if 
such  be  the  caution,  or  rather  the  duplicity  of  an  instruc- 
ter,  in  one  instance,  we  cannot  very  safely  be  answerable 
for   his  sincerity  in  another. 

If,  therefore,  the  wise  men  of  ancient  times  had  proceeded 
much  further,  than  they  did,  in  the  knowledge  ol  things  di- 
vine : — if,  indeed,  they  had  obtamed  satisfactory  lii^ht  on  all 
subjects,  which  relate  to  man  as  a  moral  agent,  the  necessi- 
ty of  revelation  would  not  have  been  superseded,  so  long 
as  this  knowledge  was  concealed  from  the  world.  Religion 
is  a  matter  in  which  all  men  have  an  equal  interest.  If  there 
be  a  future  state,  and  if  there  be  any  connexion  between  the 
happiness  or  misery  of  that  state,  and  the  present  habits 
and  actions  of  men,  a  knowledge  of  this  concerns  the  laborer, 
the  mechanic,  or  even  the  slave,  not  less  than  those,  who 
move  in  a  sphere,  more  conspicuous  and  elevated. 

It  is  impossible  not  to  be  struck  with  the  difference  be- 
tween the  character  of  heathen  sages,  and  that  of  Jesus 
Christ  and  hrs  apostles,  considered  as  religious  guides.  The 
latter  do  not  indeed  provoke  opposition.  They  wish  not  to 
irritate  the  passions  or  to  augment  the  prejudices  of  men. 
Still  they  have  nothing  of  that  extravagant  prudence,  which 
prevented  Plato  from  discovering  his  real  sentiments.  By 
them  the  distinction  between  exoteric  and  esoteric  doctrines, 
was  not  observed.  They  considered  all  men  as  moral  agents, 
and  as  having  a  great  interest  at  stake.  They  considered 
all,  as  bewildered  in  darkness,  and  in  need  of  having  light 
shed  down  upon  their  paths.  When  a  sentiment  was  view- 
ed by  them,  as  nearly  connected  with  sound  morals  and  pi« 

10 


74  LECTURE    VI. 

ety,  they  boldly  avowed  it,  and  taught  it  to  others,  though 
the  passions,  and  prejudices,  and  interests  of  men,  were 
combined  for  its  suppression.  Now,  whether  the  chris" 
tian  rehgion  be  true  or  not,  it  cannot  be  denied,  that  its  au- 
thor and  its  early  preachers  acted,  in  this  respect,  comform- 
ably  to  the  character,  in  which  they  appeared  ;  and  with  a 
courage,  propriety,  and  dignity,  to  which  we  find  nothing 
parallel  in  the  conduct  of  ancient  sages. 

IV.  A  still  further  reason,  why  the  philosophers  were 
inadequate  guides,  was,  that  they  enjoined  on  their  disciples, 
even  in  religion,  a  rigid  conformity  to  the  laws  of  the 
country. 

The  first  line  in  what  are  denominated  the  Golden  Ver- 
ses of  Pythagoras,  contained  in  the  Collectanea  Majora,  is 
"  Honour  the  gods,  after  the  manner,  which  the  law  pre- 
scribes."    Col.  Maj.  312. 

Socrates  was  certainly  of  the  same  opinion.  In  the  for- 
mer part  of  this  lecture,  it  was  shown,  that  he  himself  offer- 
ed sacrifice  after  the  manner  of  his  country.  From  a  dia. 
logue  between  him  and  Euthydemus,  preserved  in  the  fourth 
book  of  Xenophori's  Memorabilia^  it  appears,  that  whatever 
had  been  the  prescribed  worship,  he  would  not  have  hesitat- 
ed to  comply  with  it.  To  this  question,  "  Who  is  a  pious 
man  ?"  it  is  answered,  "  He,  who  worships  the  gods."  It  is 
subjoined,  "  May  each  one  worship  in  the  manner,  he  thinks 
best?"  the  response  is,  "  No,  but  agreeably  to  the  law,  which 
directs,  what  ought  to  be  done."     (Xen.  Op.  345.  308.) 

Similar  to  this  is  the  direction  of  Plato,  as  quoted  by  the 
Abbe  Barthelcmy.  (Anach.  iv.  253.)  It  is  that  the  gods  are  to 
be  worshipped  in  the  manner  prescribed  by  the  laws  ;  assign- 
ing as  a  reason,  that  human  wisdom  is  unable  to  arrive  at 
any  positive  knowledge  on  the  subject.  "  He  blames  those 
men,  as  putting  impious  notions  into  the  heads  of  young  per- 
sons, who  taught  them,  that  they  ought  not  to  look  on  those 
to  be  gods,  whom  the  law  required  them  to  regard  as  such." 
He  represents  it,  says  Leland,  as  the  duty  and  office  of  a  le- 


LECTURE   VI.  75 

gislator  to  punish  those,  who  do  not  believe  the  gods  to  be 
such  as  the  law  declares  them  to  be.     (Lei.  i.  353.) 

The  same  author  informs  us,  that  there  are  some  remark- 
able passages,  produced  by  Augustine,  from  a  work  of  Sen- 
eca, now  lost,  in  which  he  speaks  with  great  freedom  of  the 
vulgar  mythology.  (Lei.  i.  180.)  "  Speaking  of  the  images 
of  the  gods,  he  finds  fault  with  their  giving  them  the  forms 
and  habits  of  men,  wild  beasts,  fishes,  and  a  mixture  of  sex- 
es, and  adds,  "they  call  those  gods,  which,  if  they  had  life  and 
breath,  and  a  man  should  meet  them  unexpectedly,  would 
pass  for  monsters.  He  exposes  the  cruel  and  lascivious 
rites,  made  use  of  in  the  worship  of  their  deities.  And  yet 
declares,  that  a  wise  man  will  observe  all  these  things,  not 
indeed  as  acceptable  to  the  gods,  but  as  commanded  by  the 
laws." 

Agreeably  to  this  kind  of  casuistry,  individuals  were  to 
make  no  use  of  their  own  intellects  in  judging  of  the  manner, 
in  which  divine  worship  was  to  be  performed ;  the  whole 
would  be  under  the  direction  of  the  civil  magistrate  ;  and 
what  was  enjoined  in  one  country,  would  be  condemned  in 
another.  At  this  rate,  how  would  it  have  been  possible,  that 
the  world  should  ever  be  reclaimed  from  the  errors  and  ab- 
surdities of  pagan  mythology?  Who  Avas  to  reclaim  them? 
The  philosophers  ?  But  they  referred  the  whole  matter  to  the 
legislators.  By  whom  then  were  the  legislators  to  be  re- 
claimed? The  fact  is,  that  this  conduct  of  the  philosophers 
did  a  positive  injury.  It  did  not  merely  leave  things  dis- 
ordered as  they  were,  but  confirmed  that  disorder. 

The  philosophers  proceeded  a  step  further,  if  Socrates  and 
Plato  may  be  allowed  to  represent  the  rest.  (Anach.  iii.  1 1 3.) 
The  reason,  assigned  by  Plato,  why,  in  his  own  republic,  he 
prescribed  nothing  concerning  the  worship  of  the  gods,  is, 
says  the  author  of  the  Travels  of  Anacharsis,  that  the  reg- 
ulation of  that  matter  appertained  to  the  Oracle  at  Delphi. 
And  Xenophon  represents  Socrates,  as  encouraging  Eythy- 
demus,  who  was  anxious  to  know,  how  he  might  make  suit- 
able returns  to  the  gods,  by  reminding  him,  that  the  Oracle 
at  Delphi,  when  consulted,  as  to  what  was  acceptable  to -the 


76  LECTURE   VI. 

gods,  gjave  this  for  an  answer, "  that  they  must  be  worshippea 
according  to  the  law  of  the  city."      (Xcn.  Op.  342.) 

It  appears,  therefore,  that  both  these  extraordinary  men 
sanctioned,  by  their  own  authority,  the  Delphic  imposture. 
Whether  or  not  they  considered  the  Oracle  as  an  imposture, 
is  to  our  present  purpose,  immateri-al.     The  design  and  ten- 
dency of  the  Oracle  was  doubtless  to  favour  and  perpetuate 
the  established  religion.     In  proportion,  as  the  oracles  were 
regarded,  the  whole  system  of  pagan  superstition  would  gain 
strength  and  influence,  and  the  chains  of  error  would  be  riv- 
eted on  the  human  mind.     It  is,  I  know,  very  possible  to 
make  a  large  collection  of  splendid  sentences,  weighty  and 
sublime  maxims,  from  the  sages  of  antiquity  :  and  from  none 
more,  I  presume,  than  from  Socrates,  Plato,  and  Seneca. 
But  can  we  deny,  that  what  they  built  up  with  one  hand, 
they  demolished  with  the  other?  What  availed  thfir  noblest 
speculations  and  sublimest  rhapsodies,  if,  after  all,  the  relig- 
ion of  human  beings  must  be  settled  by  the  Delphic  Oracle? 
Lastly.     We  shall  be  able  further  to  judge  how  far  they 
were  qualified  to  guide  men  in  the  affairs  of  religion,  if  we 
consider  the  lives  of  some,  who  professed  philosophy,  and 
the  moral  maxims  transmitted  to  us  in  the  writings  of  others. 
Hegesias,  Anniceres,  Theodorus,   and   Bion,  Averc  openly 
profligate.      Arcesilaus    and   Lacydas   died    by   excessive 
drinking.      Not   matei'ially  different  from    theirs  was    the 
character   of  Speusippus,  who  with   Anniceres,  placed   all 
good  in  pleasure. 

It  was  a  doctrine  of  Theodorus,  "  that  a  man  may,  upon 
occasion,  commit  theft,  adultery,  or  sacrilege,  there  being 
nothing  in  these  naturally  evil.""  (Stanley,  146.)  Nor  can 
philosophers  of  more  illustrious  name  be  exculpated  from 
the  charge  of  teaching  pernicious  moral  maxims. 

Socrates,  as  it  is  positively  asserted  by  Salvian,  recom- 
mended, Uxorem  propriam  ut  nullus  habeat.  Matrlmonia 
tnim  cunciis  dehent  esse  communia.  (He  lent  his  own  wife  Xan- 
tippe  to  Alcibiades.  Pot.  Gr.  Ant.  ii.  305.) 

That  community  of  wives,  which  Salvian  tells  us,  was  re- 


LF.rTURE    VI.  77 

commended  by  Socrates,  was  unquestionably  permitted  by 
Plato.  He  lik'^wise  allowed  the  exposure  of  feeble  or  de- 
formed infants.  Indeed  the  object  of  Plato  seems  much  to 
have  resembled  that  of  Lycurgus  ;  it  was  to  rear  citizens  and 
soldiers  for  the  State,  though  at  the  expense  of  individual 
happiness  and  social  affections.  In  the  following  direction, 
there  is  a  brutal  insensibility,  which  no  parent  will  ever  read 
without  indignation.  (Anach.  iii.  105.)  The  children,  which 
shall  be  born,  shall  be  immediatly  taken  from  their  parents, 
and  lodged  in  a  place,to  which  their  mother  shall  repair,  with- 
out knowing  them,  to  distribute,  sometimes  to  one,  and 
sometimes  to  another,  that  sustenance,  which  nature  has  pro- 
vided for  infants,  and  which  they  shall  not  be  permitted  to 
reserve  exclusively  for  the  fruit  of  their  own  affections." 

By  various  quotations  from  this  celebrated  philosopher, 
it  iipppars,  that  he  permitted,  and  even  on  particular  occa- 
sions, inculcated  the  violation  of  truth.     (Lei.  ii.  249.) 

In  that  very  beautiful  piece  of  pagan  morality,  the  ora- 
tion of  Isocrates  to  Dominicus,  contained  in  Collectanea  Majo- 
ra,  we  find  this  most  antichristian  sentiment,  "  Be  not  sur- 
passed by  your  friends,  in  doing  them  good ;  or  by  your 
enemies,  in  doing  them  injuries."  A  similar  precept  is 
found  among  the  Memorabilia  of  Socrates.  (Xen.  319,  322.) 
I  lay  no  stress  on  that  charge  of  extreme  impurity,  which 
has  been  brought  against  this  philosopher,  by  several  au- 
thors of  high  reputation.  The  probability,  if  one  may  be  per- 
mitted to  give  an  opinion,  on  superficial  view  of  evidence,  is, 
that  the  accusation  is  groundless.  But  there  is  another  charge 
of  no  inconsiderable  nature,  which  rests  on  the  authority  ot 
Xenophon,  who  was  both  his  disciple  and  panegyrist :  it  is 
that  of  giving  such  advice,  in  presence  of  two  of  his  disci- 
ples, to  Theodota,  a  profligate  woman  of  Athens,  as  must  be 
severely  condemned  by  every  person,  who  is  even  slightly 
imbued  with  christian  philosophy. 

The  subject  before  us  might  easily  be  treated  at  much  great- 
er length.    A'Ve  might  here  notice  that  remarkable  passage 


/8  LECTURE   VI. 

from  Cicero,  which  was  quoted  in  the  last  lecture.  Those, 
who  desire  further  information,  may  obtain  it  by  consulting 
Stanley's  Lives  of  the  philosophers,  or  Enfield's  Abridgment 
of  Brucker's  History  of  philosophy.  Enough  has  been  said, 
it  is  hoped,  to  show  that  the  dark  cloud  of  ignorance  and 
error,  which  lowered  over  the  nations,  was  not  likely  to  be 
dispelled  by  human  means.  It  has  been  shown,  that  the 
philosophers  had  no  sufficient  knowledge  on  the  subjects  of 
morality  and  religion,  to  direct  mankind  in  the  way  of  truth 
and  salvation ;  and  that  even  the  light,  which  they  did  acquire 
by  their  superior  talents  and  application,  they  took  no  pains 
to  communicate;  but  by  their  own  example  confirmed  the 
common  people  in  belief  of  the  current  superstitions.  But 
had  the  philosophers  been  much  less  deficient,  than  they 
were  both  in  knowledge  and  in  moral  purity,  they  would  still 
have  been  incompetent  guides,  as  they  could  not  have  spok- 
en with  sufficient  authority.  Mankind  were  not  in  a  condi- 
tion to  attend  to  a  long  train  of  reasoning  in  support  of  a  new 
religious  theory.  Their  slavish  subordination  to  their  vices 
and  their  passions,  disqualified  them  for  impartial  inquiry, 
and  rendered  them  averse  from  it.  They  needed  evidence, 
addressed  directly  to  their  senses.  They  needed  to  hear 
the  dumb  speak,  to  see  the  lame  walk,  and  the  dead  rise. 

What  would  it  be  reasonable  to  expect,  as  to  the  contents 
of  a  revelation,  made  under  such  circumstances,  and  to  such 
a  world  ?  Could  it  represent  mankind,  as  fond  of  truth,  and 
observant  of  moral  rectitude  ?  Or  must  it  say,  that  they  are 
dead  in  trespasses  and  sins  ?  Could  it  represent  them,  as  in 
need  only  of  some  improvement  in  virtue,  such  as  would 
naturally  result  from  importunate  persuasion  ?  Or  must  it 
plainly  tell  them  of  passing/rom  death  unto  life — -from  the  pow- 
er of  Satan  to  God  :  of  being  raised  from  the  dead  by  the 
energy  of  Almighty  grace  ?  would  it  think,  that  enough  were 
done,  when  the  beauty  and  proportion  of  virtue  were  repre- 
sented, and  the  deformity  of  vice  portrayed  ?  Or  would  it 
not  rather  speak  of  indignation  and  wrath,  tribulation  and  an- 
guish, to  every  soul  of  man,  that  worketh  evil ;  but  glory,  honor 
and  peace  to  him,  that  worketh  good  ? 


LECTURE  VII. 


Human  Depravity. 

As  it  appears  to  be  universally  conceded  among  the  ad- 
vocates for  revelation,  that  the  advent  of  Jesus  Christ  had 
an  important  relation  to  the  moral  condition  of  man,  it 
should  seem,  that  the  ascertaining  of  this  moral  condition 
well  deserves  our  first  inquiries. 

Our  views,  as  to  our  own  characters,  ought  doubtless  to 
correspond  with  truth.  If  guilty  but  of  slight  aberration, 
penitence  and  self  abasement  may  rise  to  a  degree,  altogeth- 
er disproportionate  to  our  crimes.  And  persons  ought  to 
abstain  from  excess,  as  well  in  condemning,  as  in  applaud- 
ing themselves.  On  the  other  hand,  if  our  disobedience  is 
general,  unyielding,  and  inveterate,  our  conviction  and  hu- 
mility, it  is  evident,  ought  not  to  be  superficial. 

Besides  the  effects,  which  Christianity  ought  to  produce  on 
the  human  character,  will  be  very  different  in  the  two  sup- 
posed cases.  In  the  former,  all  reformation  is  not  super- 
seded ;  in  the  latter,  nothing  will  be  satisfactory,  but  a 
change  that  is  radical  and  extensive ;  and  whether  the 
change  is  produced  by  ours«^lves,  or  ab  extra,  the  force  to 
be  applied,  so  to  speak,  must  be  in  the  two  cases,  very 
different. 


80  LECTURE  VII. 

As  all  sin  is  a  transgression  of  lazo^  it  is  impossible  to 
form  any  correct  estimate  of  the  demerit  and  the  extent  of 
sin  in  any  supposed  instance,  without  having  just  thoughts, 
as  to  the  extent  of  what  the  law  requires.  By  the  term 
lazo  1  do  not  mean  the  Mosaic  law,  or  any  particular  estab- 
lishment, human  or  divine ;  but  that  eternal^  immutable 
rule  of  rectitude,  conformity  to  which  the  Almighty  demands 
of  all  his  intelligent  offspring.  This  law  results  necessarily 
from  the  nature  and  relations  of  things,  and  not  merely  from 
the  will  oi any  being  whatever;  i.  e.  while  things  exist,  as 
they  are  ;  while  there  is  a  God  of  such  attributes  ;  and  while 
He  has  creatures  in  such  and  such  conditions,  it  is  impossi- 
ble, but  that  certain  feelings  and  actions  on  the  part  of  these 
creatures  should  be  suitable,  and  those  which  are  opposite, 
unsuitable.  Under  given  circumstances,  the  will  of  no 
being  can  change  right  into  wrongs  or  lorong  into  right. 

This  immutable  law,  to  which  the  Almighty  requires  his 
creatures  to  conform,  takes  cognizance,  not  of  overt  actions 
alone,  which  are  only  modifications  of  sound  or  motion ; 
but  regards  these,  together  with  the  purpose  and  choice  of 
intelligent  creatures.  We  are  not  unfrequently  led  to  en- 
tertain wrong  opinions  of  the  divine  law,  by  our  views  of 
civil  legislation.  If  a  man  offers  no  injury  to  the  State  or  to 
individuals  ;  if  he  contributes  his  part  to  the  support  of  the 
one,  and  discharges  his  debts  to  the  other,  he  is,  in  the  esti- 
mation of  civil  law,  an  upright  man.  The  law  requires 
nothing,  which  he  refuses  to  yield.  Whether  in  discharg- 
ing his  debts,  or  in  supporting,  and  defending  the  State,  he 
is  actuated  by  regard  to  personal  convenience  and  aggran- 
dizement, or  by  a  generous  love  to  public  happiness,  is  a 
matter  concerning  which  human  laws  make  no  inquiry. 

Hence,  we  readily  believe  it  to  be  no  difficult  matter  to 
satisfy  the  demands  of  God.  While  our  fellow  men  receive 
from  us  little  injury,  and  some  benefit ;  while  the  name  of 
our  Maker  is  not  blasphemed,  nor  mentioned  contemptuous- 
ly, we  scarcely  imagine,  that  the  justice  of  God  can  have 
any  further  demands. 


LECTURE    VI  t.  8,1 

In  the  true  spirit  of  such  reasoning,  the  Pharisee  said,  "  / 
ihank  God^  I  a.n  not  as  other  men  are. :  I  fast  twice  a  zoeek  ;  I 
pay  tithes  of  all  that  I  possess.''''  Under  the  influence  of  the 
same  mistake,  though  perhaps  not  with  an  equal  degree  of 
pride  and  self  complacency,  the  young  nobleman,  when 
different  parts  of  the  law  were  brought  to  his  recollection, 
replied,  "  All  these  things  have  I  kept  from  my  youth.'''' 

Now,  it  is   extremely  cvideitt,  that  if  there  is  a  fitness  in 
actions,   there  is   prior   fitness  in   dispositions  and    feelings. 
If  it   is  suitable,   that  I  should,  by  ray  countenance,  tone  of 
voice,  zoords,  and  actions,  express  gratitude  to  a  friend,  who 
has  saved  my  life  at  the  hazard  of  his  own,  it   is  previously 
suitable  that  I  should  feel  gratitude.     This  is,  indeed,  com- 
prehended in  the  phraseology  ;  for  strictly  speaking,  I  can- 
not express  my  gratitude,  if  I  have  no  gratitude  to  express. 
If  there  is  an  acknowledged  propriety  in  certain  words  and 
actions,  relating  to  Deity  and  our   fellow  men,  it  is  because 
there  is  a  previous  propriety  in  those  dispositions,  of  which 
these   words  and  actions  are  the  sign.     No  parent  is  satis- 
fied with  the  attention  and  caresses  of  a  child,  if  he  does 
not  consider  them,  as  the  sign  of  an  affectionate  temper.    It 
is  this  which  causes  pleasure  to  thrill  through  the  heart,  and 
glitter  in  the  eyes.     Let  the  professions  of  a  person  be  what 
they  may,  and  let  his  actions,  by  which  you  are   benefitted, 
be  ever  so  numerous,  your  gratitude  inevitably  ceases,  the  mo- 
ment you   are   ascertained,  that  his  views  are   exclusively 
fixed  on  his  own  emolument.     The  case  is  not  different  in  re- 
gard to  our  Creator.     His  law  takes  cognizance  of  the  taste, 
desires,  and  purposes  of  men ;  a  moral  corruption  is  to  be  esti- 
mated by  the  agreement,  which  there  is  between  the /ormer 
and  the    latter.     So  far  as  men   pursue  those  objects,  which 
God  and  reason  approve,  they  are  innocent  or  virtuous.    So 
far  as  they   pursue  different  ends,  they  are  sinful.     It  is  a 
maxim,  taken  from  the    morals  of  Aristotle,  that   many  ac- 
tions,  which   seem  worthy  of  commendation,  lose  all   their 
value,  when  wc  investigate  the  principle  that  produced  them, 

11 


82  LECTURE   VJI. 

You  will  easily  perceive,  I  imagine,  thai  in  regard  to 
what  has  just  been  mentioned,  the  divine  requirements  could 
not  be  less  than  they  are.  It  can  hardly  be  said,  after  a 
moments  reflection,  that  external  actions  alone  ought  to  be 
matter  of  retribution ;  or  that  God,  as  a  wise  Governor  and 
Judge,  ought  to  suffer  to  pass  unnoticed,  the  selfishness, 
pride,  revenge,  or  malignity  of  his  creatures,  even  should 
those  qualities  never  be  exhibted  to  the  view  of  men.  Such 
a  retribution  as  this,  would  be  perfectly  irreconcilable  with 
our  best  ideas  of  the  Supreme  Being.  That  account  which 
Deity  gives  of  himself,  is  such,  therefore,  as  to  obtain  the 
full  approbation  of  human  reason,  "  /  the  Lord,  search 
the  hearts  :  I  try  the  reins  of  the  children  of  men,  to  give  to 
every  one  according  to  his  ways,  and  according  to  the  fruit  of 
his  doings. 

h  is  next  to  be  inquired,  whether  the  divine  law  is,  in  its 
application,  general  or  particular.  Are  we  bound  to  subject 
our  feelings  to  this  law  on  great  occasions  only,  or  at  every 
moment  of  a  rational  existence  ?  On  this  question  as 
well  as  on  the  preceding,  human  reason  will  give  a  right 
decision.  Where  there  is  a  right  and  a  wrong,  whether 
the  occasion  is  more  or  less  important,  it  is  most  evident, 
that  the  right  is  to  be  pursued,  and  the  wrong  rejected. 
Obliquity  is  essentially  different  from  rectitude.  Whether 
an  offence  is  small  or  great,  its  nature  is  the  same.  If, 
therefore  a  small  variation  were  allowed,  a  great  one  could 
not  consistently  be  punished.  I  should  be  perfectly  confi- 
dent, in  appealing  to  any  person  of  judgment  and  reflection, 
whether  he  could  view  his  Creator  with  undiminished  res- 
pect and  reverence,  were  it  ascertained,  that  although  the 
divine  law  prohibited  perverseness  of  disposition  and  feel- 
ing, when  carried  to  a  high  degree,  the  same  perverse- 
ness when  existing  in  a  lower  degree,  escaped  its  cognizance  ? 
Is  it  possible,  that  a  perfect  God,  and  a  perfect  law,  should 
allow  any,  even  the  smallest  degree  of  ingratitude,  envy,  or 
malignity  ?  Is  it  possible  that  such  a  Being,  and  such  -a 
law,  should  not  condemn  every  want  of  the  opposite  quali- 


LECTURE    VII.  8S 

ties  ?  "  All  rational  creatures,  says  Dr.  Clark,  whose  wills 
are  not  constantly  and  regularly  determined,  and  their  ac- 
tions governed  by  right  reason,  and  the  necessary  differen- 
ces of  good  and  evil,  according  to  the  eternal  and  invari- 
able rules  of  justice,  equity,  goodness,  and  truth  ;  but  suf- 
fer themselves  to  be  swayed  by  unaccountable,  arbitrary, 
humorous,  and  rash  passions  ;  by  lusts,  vanity,  and  pride  ; 
by  private  interest,  or  present  sensual  gratification  :  These, 
setting  up  their  own  unreasonable  self  will,  in  opposition  to 
the  nature  and  reason  of  things,  endeavor,  as  much  as  in 
them  lies,  to  make  things  be  what  they  are  not,  and  cannot  be : 
which  is  the  highest  presumption  and  greatest  insolence  im- 
aginabl.p. :  It  is  acting  contrary  to  that  reason  and  judgment, 
which  God  has  implanted  in  their  natures,  on  purpose  to 
enable  them  to  discern  the  difference  between  good  and 
evil.  It  is  attempting  to  destroy  the  order  by  which  the 
Universe  subsists.  It  is  offering  the  highest  imaginable  af- 
front to  the  Creator  of  all  things."  (Nat.  and  Rev.  Rel. 
p.  51.) 

No  law  could  be  reasonable  and  consistent,  which  did  not 
reqaire  perfect  obedience.  On  the  same  ground,  on  which 
we  are  required  to  abstain  from  any  sin,  we  are  required 
to  abstain  from  all.  Our  depravity  and  guilt  are  therefore 
in  direct  proportion  to  our  moral  imperfection. 

The  justice  and  propriety  of  so  much  strictness,  in  re. 
gard  to  innocent  beings,  the  progenitors  of  our  race,  for  in- 
stance, before  their  apostacy,  will  not  perhaps,  be  question- 
ed :  but  is  no  allowance  to  be  made,  you  inquire,  for  crea. 
tures,  frail  as  we  are  at  present,  and  surrounded  by  temp- 
tations? I  answer,  if  strong  passions,  and  what  is  called 
frailty^  destroys  moral  agency,  and  renders  us  incapable  of 
doing  either  right  or  wrong,  it  must  be  granted,  that  we  are 
not  subjects  of  retribution.  But,  by  the  term  /rm%,  the 
objector  would  probably  mean,  either  strong  temptations,  or 
an  inherent  propensity  to  sia.  As  to  the  first,  if  actions 
are  innocent,  merely  because  there  are  temptations  to  per- 
form them,   it   is  doubtful,  whether  there  is  any  sin  in  the 


84 


LECTURE    Vlf* 


world.  On  this  ground,  the  first  transgressors  might  have 
pleaded  innocence.  To  comply  with  temptation  is  either 
right,  or  it  is  not.  Compliance  with  temptation  to  do  a 
wrong  action,  cannot  be  right;  but  if  such  compliance  be 
wrong,  it  is  justly  punishable. 

If  the  term  frailly  is  used  in  the  other  sense,  to  signify 
inherent  propensity  to  evil,  such  propensity  is  doubtless 
criminal,  and  exposes  the  transgressor  to  the  displeasure  of 
God.  We  should  not  excuse  a  man  guilty  of  robbery, 
were  he  to  tell  us,  that  he  had  long  possessed  peculiar  fond- 
ness for  a  life  of  plunder ;  nor  an  incendiary,  should  he 
plead  inveterate  malignity. 

The  truth  is,  there  can  be  but  one  law  for  the  good  and 
the  bad  :  and  that  law  must  require  universal  rectitude. 
"  All  rational  beings,  says  the  writer  already  quoted,  ought, 
i.  e.  are  obliged  to  take  care  that  their  wills  and  actions  be 
constantly  determined  and  governed  by  the  eternal  rule  of 
right  and  equity." 

"•  Perhaps  it  will  be  demanded,  says  Mr.  Locke,  why  did 
God  give  so  hard  a  law  to  mankind,  that,  to  the  apostles  time 
no  one  of  Adam's  issue  had  kept  it  ?  To  which  he  answers, 
It  was  such  a  law,  as  the  purity  of  God's  nature  required, 
and  must  be  the  law  of  such  a  creature,  as  man,  unless 
God  would  have  made  him  a  rational  creature,  and  not  re- 
quired him  to  have  lived  by  the  law  of  reason,  but  would 
have  countenanced  in  him,  irregularity  and  disobedience  to 
that  light,  which  he  had,  and  that  rule,  which  was  suitable 
to  his  nature  ;  which  would  have  been,  to  have  authorized 
disorder,  confusion,  and  wickedness  in  his  creatures.  For 
this  law  was  the  law  of  reason,  or  of  nature:  and  if  rational 
creatures  will  not  live  up  to  the  rule  of  their  reason,  who 
shall  excuse  them  ?  If  you  will  admit  them  to  forsake  rea- 
son in  one  point,  why  not  in  another?  Where  will  you  stop? 
To  disobey  God,  in  any  part  of  his  commands,  (and  it  is  he 
that  commands  what  reason  docs,)  is  direct  rebellion,  which 
if  dispensed  with  in  an}  point,  government  and  order  are 
at  an  end,   and  there  can  be  no  bounds  set  to  the  lawless 


LECTURE    VVl.  85 

exorbitancy  of  unconfiiied  men.  The  law,  thorofore,  was, 
as  St.  Paul  tell  sus,  Iioly,  just,  and  good,  and  such  that  it  could 
not,  and  ought  not  to  be  otherwise." 

Perhaps  it  may  still  be  necessary  to  make  some  observa- 
tions on  the  criminality  of  negative  qualities.  It  is  implied 
in  some  of  the  preceding  remarks,  that  the  law  condemns 
not  only  dispositions,  which  are  positively  wrong,  such  as 
hatred,  cruelty,  &,c.  but  likewise  the  want  of  benevolence, 
and  compassion.  If  this  should  be  apprehended,  at  first, 
unjust  or  improper,  the  error  will  be  corrected  by  a  little  at- 
tention to  scripture,  and  to  what  passes  in  common  life.  A 
certain  man^  our  Savior  tells  us,  as  he  journeyed  from  Jerusalem 
to  J  ericho^  fell  among  thieves,  who  stripped  him  of  his  raiment  and 
left  him  wounded.  A  priest  and  a  levite  came  in  sight  of  the 
sufferer,  and  passed  by  without  relieving  him.  But  why  is 
this  circumstance  mentioned?  Was  it  to  their  praise  or  dis- 
honor? To  the  latter  no  doubt.  They  were  criminal. 
But  for  what  ?  Not  for  doing  any  positive  injury  to  the  un- 
fortunate man  ;  but  for  omitting  to  give  him  relief.  No  one 
will  doubt,  that  they  were  criminal,  and  justly  liable  to  pun- 
ishment for  the  want  of  that  benevolence,  which  they  ought 
to  have  felt.  In  the  xxvth  chap,  of  Matt.  Christ  has  briefly 
described  the  process  of  the  last  judgment ;  and  exhibited 
the  charges,  on  which,  those  on  his  left  hand,  will  be 
condemned. 

These  charges,  it  is  remarkable,  relate  not  to  positive  of- 
fences, but  to  the  neglect  of  duty.  /  was  hungry,  and  ye  gave 
me  no  meat  :  I  was  thirsty,  and  ye  gave  me  no  drink  :  I  was  a 
stranger,  and  ye  took  me  not  in  :  naked,  and  ye  clothed  me  not  : 
sick  and  in  prison,  and  ye  visited  me  not. 

We  are  not  to  conclude  from  this  passage  of  scripture,  that 
negative  qualities,  or  the  want  of  right  dispositions  and  ac- 
tions will  be  the  exclusive  ground  of  condemnation  :  but 
surely,  unless  these  were  to  be  taken  into  the  account,  such 
a  representation  as  that,  which  has  been  cited,  would  not  have 
been  made.  Nor  is  the  sentiment  here  conveyed,  discord- 
apt  with  opinions,  most  commonly  received.     Should  a  per- 


8&  LECTURE   VII. 

son  know,  that  an  incendiary  designed  to  fire  a  town,  on  such 
a  night,  and  yet  give  no  information  to  the  inhabitants,  the 
public  opinion  would  scarcely  be  less  unfavourable  concern- 
ing him,  than  concerning  the  incendiary  himself.  He,  who 
conceals  a  plot  against  the  State,  is  punished  by  human 
laws,  for  misprision  of  treason. 

Let  it  not  be  considered,  therefore,  as  arbitrary  or  se- 
vere, that  the  divine  law  condemns  defects,  as  well  as  posi- 
tive offences.  We  could  scarcely  find  a  person,  who  would 
deliberately  deny  the  criminality  of  being  indifferent  to  God, 
and  the  happiness  of  his  creatures.  It  has  now  been  shown, 
I  conceive,  that  every  action  of  man  ;  that  every  intention 
and  desire ;  and  that  every  defect  in  devotion,  gratitude, 
kindness  and  purity,  is  just  matter  of  punishment.  If  it  is 
not  so,  the  contrary  may  be  shown  :  but  if  it  is  so,  to  com- 
plain of  the  extent  and  preciscness  of  divine  requisitions, 
will  be  worse  than  useless.  If  reason  approves  the  divine 
law,  it  is  unreasonable  to  complain. 

The  way  is  noAv  prepared  to  make  some  direct  inquiries 
as  to  the  human  character.  If  the  law  has  been  correctly 
stated,  nothing  remains,  but  to  apply  it  to  human  feelings 
and  actions.  That  there  is  universally  prevailing  some  de- 
gree of  departure  from  this  law ;  that  there  neither  is,  nor 
has  been  any  person  on  earth,  living  to  years  of  discernment, 
by  whom  the  reasonable  requirements  of  God  have  not  been 
violated,  in  a  degree,  greater  or  less,  is  what  may,  without  any 
impropriety,  be  taken  for  granted.  For,  although  we  some- 
times hear  persons  mentioned,  as  perfectly  innocent,  and 
perfectly  pure,  the  language  is  evidently  the  result  either  of 
passion  or  levity ;  and  the  person  using  it,  when  called 
upon,  will  hardly  essay  to  make  any  defence.  It  is  evi- 
dently true,  then,  as  the  scriptures  declares,  that  all  have  sin- 
ned, and  come  short  of  the  glory  of  God.  Therefore,  what- 
ever be  the  penalties  of  the  divine  law,  all  are  exposed  to 
them. 

If  there  is  any  difficulty  in  admitting  this  conclusion,  you 
will  consider,  that  to  the  determination  of  the  general  ques- 


UCCTURB    YII.  87 

tioQ  of  a  man's  innocence  or  guilt,  it  is  not  necessary  to  as- 
certain the  degree,  to  which  he  has  violated  the  law.  That 
may  be  necessary  to  a  right  apportioning  of  punishment, 
but  not  to  a  decision,  that  punishment  is  due.  If  I  have 
walked  uprightly  in  ninety  nine  instances,  and  perversely 
in  one,  it  is  as  true,  that  the  law  is  broken,  as  if  the  instances 
of  perverseness  were  more  numerous  ,•  though  the  merited 
punishment  is  less.  There  are,  in  our  civil  code,  laws 
against  murder,  robbery,  theft,  and  forgery.  Should  a  man 
be  indicted  for  the  last  crime,  and  brought  to  trial,  it  would 
avail  nothing  to  plead,  that  the  crime  had  been  committed 
but  once.  Nothing  more  than  that  is  contained  in  the  in- 
dictment. It  does  not  set  forth,  that  the  crime  has  been  re- 
peated. Nor  does  the  law  declare,  that  forgery  is  no  crime, 
unless  repeated.  One  act  of  the  kind  renders  a  man  liable 
to  condemnation.  So,  if  a  person  commit  robbery  on  the 
higtjway,  it  will  avail  nothing  to  plead,  that  he  has  sufiered 
a  hundred  persons  to  pass  without  injury. 

It  being  conceded,  that  all  have  sinned  in  some  instances, 
let  those  instances  be  ever  so  few,  it  is  no  less  certain,  that 
all  are  justly  condemned  ;  it  being  always  understood,  that 
punishment,  following  condemnation,  will  be  proportionate 
to  the  degree  of  guilt. 

Let  us  now  inquire,  whether  the  quantity  of  human  guilt 
be  small. 

Perhaps  there  is  no  crime,  which  finds  fewer  advocates 
than  ingratitude.  Persons  accused  of  this,  may  deny  the 
charge;  but  they  never  attempt  to  justify  the  disposition. 
They  never  say,  that  there  is  no  obliquity  and  demerit  in 
being  unmindful  of  benefits.  If  a  moral  fitness  is  discern- 
able  on  an?/ occasion,  it  is  so  on  an  occasion  of  favours  6c- 
stowed  and  received.  In  proportion  to  these  favours  is  the 
degree  of  demerit  attached  to  ingratitude.  Agreeable  to 
this,  is  the  sentence,  so  often  quoted  from  Publius  Syrus, 
Omilt   dixeris   maledictum,  quum  ingratum  honiinem   dixeris. 

With  what  feelings  do  we  receive  and  enjoy  favors  be- 
stowed by  our  Creator?    Our  dependence  on  him  is  abso- 


88  ItECTURE   VII. 

lute  and  universal.     Existence  is   not  more  truly  his  giftj 
than  are  all  those  objects,  which  render  existence  valuable. 
To  his  munificence  are  we  indebted  for  intellectual  powers, 
and  the  means  of  their  cultivation — for  the  sustenance  daily 
provided ; — for   the  enjoyments,   derived  from   the  active 
and  varying  scenes  of  the  d^y,  and,  from  the  rest  and  tran- 
quility of  the  night.     His  gift  are  the  relations  and  friends, 
whom  we  love,  and  from  whose   afl'ection  to  us,  so  consider- 
able a  part  of  the  joy  of  life  is  derived.     His  are  the  show- 
ers,  which   moisten,   and  the  sun,  which  warms  the  earth. 
From  Him  are  the  pleasure  and  animation   of  spring,  and 
the  riches  of  harvest — all,   that  satisfies  the  appetite,   sup- 
ports or   restores  the  animal  system,  gratifies   the  ear,   or 
charms   the  eye.     With  what  emotions,  let  it  be  asked,  are 
all  these  objects  viewed,    and  these  blessings  enjoyed?     Is 
it  the  habit   of  man  to   acknowledge  God  in  his  works,  and 
to  attribute  all  the  pleasures  and  security  of  life  to   the  Cre- 
ator's munificence?     Possession  and  prosperity  are  enjoy- 
ed,  not  as  a  gift  to   the  undeserving;  but  as   the  result  of 
chance  or  good  fortune,  or   as  the  merited  reward  of  our 
own  prudence  and  effort.     Were  gratitude  a  trait  in  the  hu- 
man character,  it  would  be  proportionate  to  obligation  ;  and 
where  much  is  received,  much  would  be  acknowledged.     In 
this  case,  the  liveliest  sense  of  obligation  would  be  exhibit- 
ed among  the  Tvealthy,  and  those  whose  prosperity  had  been 
long  and  uninterrupted.     But  do  facts  correspond  Avith  this 
supposition?     Are  God,  his  providence,  and  bounty  most 
sensibly  and  devoutly  acknowledged  by  you,  who  feel   no 
loant,   and  are  tried  with  no  adversity  ?     The  truth  is,  our 
sense  of  obligations  usually  diminishes  in   proportion   to  the 
greatness  and  duration  of  blessings  bestowed.    A  long  course 
of  prosperity  renders  us  the  more  insensible  and  irreligious. 
But,  on  no  subject  is  human  ingratitude  so  remarkably  ap- 
parent, as  in  regard  to  the  christian  religion.     I  speak  not  of 
those,  who  reject ;  but  of  those,  who  believe  Christianity  ; 
and  who,  of  course,  believe  that  God  so  loved  the  zvorld^  as  to 
give  his  only  begotten  son.  that  zohosoever  believeth  on  him,  might 


LECTURE    VII.  89 

not  perish.  Search  all  the  records  of  every  era  and  nation ; 
look  through  the  works  of  God, -so  far  as  they  are  opon  to 
human  inspection,  and  you  find  nothing,  which  equally  dis- 
plays the  riches  of  divine  mercy.  The  son  of  God  died  to 
save  culprits  from  merited  condemnation.  But  is  this  sub- 
ject contemplated  with  interest,  with  joy,  with  astonishment? 
It  is  viewed  with  the  most  friged  indifference,  or  heart  felt 
reluctance.  The  human  mind,  far  from  considering  this,  as 
a  favorite  subject,  flies  from  it,  when  occasional!}'  presented. 
What  inference  are  we  to  make  from  this  circumstance  ? 
What  conclusion  is  that,  to  which  reason  impels  us  ?  for  we 
ask  no  gratuitous  concessions.  We  ask  you  to  entertain  no 
opinions  in  theology,  but  such  as  are  supported,  and  such, 
as,  all  things  considered,  it  would  be  irrational  to  deny. 
Ingratitude  is  universally  allowed  to  imply  baseness — moral 
corruption.  Ingratitude  towards  God  cannot,  in  its  nature, 
be  less  criminal,  than  ingratitude  to  men.  Our  ingratitude 
towards  our  Maker  is  undeniably  clear,  and  astonishingly 
great.  We  are  therefore  chargeable  with  a  high  degree  of 
baseness  and  ill  desert. 

12 


LECTURE  VIII. 


Human  Depravity. 

So  far,  as  moral  corruption  is  evinced  by  ingratitude,  fla- 
grant and  long  continued,  the  existence  of  such  corruption 
in  our  species  has  been  shown.  The  conclusion  rests  on 
this  ground.  1 .  That  ingratitude  is  a  crime  ;  and,  2.  That 
men  are  ungrateful  to  the  Supreme  Being.  If  neither  of 
these  propositions  is  questionable,  the  conclusion  is  not  to 
be  resisted.  If  the  want  of  grateful  feelings  is  highly  crim- 
inal ;  if  it  betrays /)ecM/iar  baseness  of  temper  ;  and  if,  at  the 
same  time,  great  munificence  is  exercised  on  the  part  of 
Deity,  the  amount  of  human  demerit  is  not  inconsiderable. 

We  will  now  attend  to  another  argument.  As  in  the  ma- 
terial world  the  nature  of  different  substances  is  known  by 
their  affinities ;  so,  by  its  objects  of  affection  and  aversion,  we 
ascertain  moral  character.  Let  it  be  known,  with  persons 
of  what  character  a  man  is  most  fond  of  associating,  and 
you  find  no  difficulty  in  determining  his  own.  Attach- 
ment to  profligate  characters,  indicates  profligacy.  Attach- 
ment to  the  virtuous  and  upright,  indicates  purity  of  mind, 
Should  there  be  in  any  town,  or  village,  a  person  of  unusual 
suavity  of  temper,  benevolence  of  design,  and  universal  cor- 
rectness of  behaviour ;  whose  knowledge  and  discernment 
always  selected  the  most  suitable  seasons  and  objects  for  the 
exercise  of  his  benevolence,  would  it  not  follow,  that  his 


LECTURE    VIM.  91 

neighbours  were  extremely  deficient  in  taste  and  good  feel- 
ings, if  they  were  not  disposed  to  seek  his  society,  and  to  con- 
sult his  judgment  ?  would  indifference  as  to  his  moral  char- 
acter leave  us  in  any  doubt  as  to  theirs  ?  The  conclusion 
would  be  more  obvious  still,  if  the  person  contemplated  were 
known  to  be  easy  of  access,  conciliatory  in  his  manners,  and 
habituated  to  express  his  mind  in  terms,  which,  all  things 
considered,  were  most  apppropriate.  Now  there  is,  present 
with  every  person,  a  being,  whose  character  is  similar  to 
that  described,  but,  in  degree,  infinitely  superior. 

There  is  a  being,  whose  knowledge  of  everj^  subject  is 
perfect,  and  whose  decisions  are  infallible :  a  being,  who  in- 
terests himself  in  our  situation,  and  is  disposed  to  impart 
counsel,  and  communicate  relief:  whose  benevolence  is 
greater,  than  human  language  can  describe,  or  human  intel- 
lects conceive.  He  has  never  refused  a  favor,  when  good- 
ness and  wisdom  required  its  bestowment;  and,  far  from 
being  inaccessible,  he  has  invited  mankind  to  express  to  him 
their  situation  and  desires. 

Now,  if  it  can  be  shown,  either  that  mankind  have  no  love 
for  this  divine  being,  or  that  they  love  him  in  a  very  low 
degree,  it  will  follow,  that  they  have  a  perverse,  or  depraved 
taste.  That  He,  in  whose  character  are  united  the  most 
glorious  attributes  in  the  highest  possible  degree,  should 
not  be  an  object  of  affection  and  veneration  to  creatures  of 
correct  moral  feelings,  is  a  supposition  perfectly  absurd. 

Could  it  be  proved,  that  our  race  in  general,  though  not 
entirely  destitute  of  love  to  God,  possess  this  quality  but 
in  a  low  degree;  a  degree^  altogether  disproportionate  to 
their  ability  of  comprehending  his  perfections  ;  the  existence 
of  moral  corruption  would  be  no  less  certain ;  though  its 
amount  would  be  smaller. 

But  how,  you  inquire,  does  it  appear,  that  there  is  in  man- 
kind generally,  this  deficiency  of  love  to  their  Maker  ?  I 
answer,  that  this  is  evident  by  their  not  exhibiting  those 
marks  of  the  contrary,  which  they  certainly  would  exhibit, 
if  such  deficiency  did  not  exist. 


92  LECTURE    VIII. 

I.  From  the  situation  of  man,  his  imhecility,  his  depernJ- 
ence,  and  want  of  knowledge,  it  would  be  obviously  the  dic- 
tate of  reason,  to  maintain  constant  and  devoted  intercourse 
with  his  Maker.  Our  condition  clearly  indicates  the  pro- 
priety of  such  intercourse  ;  and  previously  to  observation,  it 
■would  be  thought,  that  the  liberty  o^  resorting  to  the  Al- 
mighty, would  be  contemplated  with  ihe  highest  joy,  and  im- 
proved, as  the  richest  privilege.  How  little  such  an  opin- 
ion corresponds  with  fact,  you  need  not  ]>e  informed.  Though 
we  cannot  live  insensible  of  our  wants,  feebleness,  and  im* 
mortality,  there  is  no  prevailing  disposition  in  the  human 
heart  to  place  confidence  in  God.  Men  do  not  love  to  view 
themselves,  as  surrounded  by  their  Creator's  presence. 
They  do  not  rejoice  at  the  return  of  se;^sons  devoted  to 
prayer.  Nay,  it  is  the  general  character  of  men  to  cast  off 
fear,  and  to  restrain  prayer  before  God.  If  the  fear  of  tem- 
poral or  eternal  sufferings,  occasionally  urges  them  to  this 
exercise,  it  is  evidently  not  in  itself  agreeable  to  their  dispo- 
sitions.  It  is  a  service,  submitted  to, — rather  endured,  than 
relished.  If  this  is  doubted,  let  us  reflect  on  what  pass- 
es in  our  own  hearts;  let  us  observe  the  general  appearance 
of  indevotion  among  others;  and  in  many,  the  entire  neglect 
of  religious  acknowledgement. 

II.  Did  we  entertain  right  feelings  towards  God,  a  love, 
proportionate  to  our  powers  of  comprehending  his  moral 
character;  such  feelings  would  be  manifested  by  the  fre- 
quency and  the  manner  of  our  conversation  on  the  subject. 
We  are  universally  fond  of  conversing  concerning  those 
whom  we  love  :  nor  is  there  any  difficulty  in  discovering  our 
sentiments,  by  the  interest  which  we  take,  when  their  charac- 
ters are  discussed.  Were  it  inquired,  whether  an  intimate  and 
warm  friendship  subsisted  between  a  particular  person  and 
yourself,  any  one  would  justly  think  himself  authorized  to 
answer  in  the  negative,  if,  after  much  acquaintance,  he  had 
observed,  that  you  were  not  in  the  habit  of  mentioning  the 
name  of  this  person  ;  or  if  you  discovered  no  interest,  when- 
ever such  mention  was  made  by  others.  If  there  arecircurri- 


LECTURE    vin.  93 

stances,  in  which  this  conchision  would  be  incorrect,  they 
are  such  as  do  not  exist  in  regard  to  Deity. 

Now,  of  the  great  variety  of  subjects,  which  occur  in  so- 
cial intercourse,  do  the  attributes,  providence,  and  require- 
ments of  God,  hold  a  conspicuous  place?  If  conversation 
of  this  kind  is  commenced,  is  it  maintained  with  a  general 
and  lively  interest ;  and  do  the  countenances  of  those  pres- 
ent evince  their  delight  in  the  occurrence  of  such  a  theme? 
The  experiment  is  indeed  but  sparingly  made:  but  when  it 
is,  there  is  great  uniformity  in  the  result.  Now  on  what 
principle  can  we  account  for  this  fact?  Will  it  be  said,  that 
we  are  afraid  of  desecrating  things  sacred  ?  and  that  the  reluc- 
tance to  speak  of  our  Maker,  really  proceeds  from  the  high 
veneration,  in  which  He  is  held?  How  happens  it  then,  that 
those,  who,  on  all  other  occasions,  manifest  most  tenderness 
of  conscience,  and  devout  regard  for  the  divine  honor,  should 
be  less  delicate  in  this  particular  instance,  than  others,  whose 
usual  deportment  is  that  of  indifference,  or  irreligion  ?  How 
happens  it,  that  all  the  reverence  for  Deity  should  in  this 
instance,  be  on  the  side  of  those,  who  evince  it  in  no  other? 
For  though  it  is  unquestionably  true,  that  hypocrites,  or  fanat- 
ics, may  ostentatiously  speak  of  religion,  and  equally  true  that 
some  pious  persons  may  be  less  able,  or  disposed,  than  some 
others  of  the  same  character,  to  introduce  and  support  relig- 
ious conversation  ;  it  will  not  be  denied,  that  discourse  of 
this  kind  is,  in  general,  most  acceptable  to  persons  of  piety ; 
and   least  so  to  those  of  an  opposite  character. 

In  relation  to  many  subjects,  it  may  be  said,  that  they 
cannot  be  universally  acceptable,  on  account  of  the  differ- 
ent habits,  studies,  and  capacities  of  those  present.  That 
which  is  interesting  to  a  student,  may  not  be  so  to  a  man  in 
commercial,  or  military  life.  But  the  character  and  com- 
mands of  God  are  of  equal  concern  to  all  human  beings. 
With  these  are  connected  the  immortal  interests  of  men. 

Now,  if  indifference  to  that  discourse,  of  which  our  Crea- 
tor is  the  subject,  or  even  aversion  from  it,  betrays  a  want  of 
affection  from  his  character ;  the  same  indifference,  or  aver- 


94  LECTURE   VIII. 

sion,  under  ouv  peculiar  circumstances,  so  interested,  as  we  are 
in  this  subject,  so  dependent  on  God  for  present  and  future 
happiness,  affords  proof  of  the  same  melancholy  fact,  still 
more  strong,  and  as  it  should  seem,  irresistible. 

For  reasons,  already  stated,  the  human  mind  ought  to  re- 
ceive its  highest  pleasnres  from  divine  contemplation.  To 
intelligent  creatures  of  correct  moral  feelings,  God  is,  of  all 
objects,  most  amiable,  splendid,  and  majestic.  Reason  dic- 
tates, that  our  attention  to  objects,  should  be  in  proportion  to 
their  magnitude,  and  that  our  love  should  be  proportionate 
to  their  moral  excellence.  Observation  and  experience  show, 
that  the  mind  recurs  to  objects,  in  proportion  to  the  love, 
which  it  entertains  for  them.  Let  it  then  be  inquired  wheth. 
cr  Deity  is  generally  an  object  of  joyful,  and  frequent  con- 
templation. Is  it  a  trait  in  the  character  of  mankind,  that 
they  receive  the  highest  pleasure  in  viewing  the  independ- 
ence, omnipresence,  power,  purity,  and  happiness  of  God 
their  Creator  ?  On  a  favorite  subject,  there  is  no  difficulty  in 
fixing  the  attention  ;  the  difficulty  is  rather  in  abstracting  our 
thoughts  from  it.  In  the  present  case  it  will  not  be  denied, 
I  apprehend,  that  all  the  difficulty  is  of  the  former  kind. 

Another  argument  to  prove  the  want  of  love  to  the  Su- 
preme Being,  maybe  deduced  from  our  disregard  to  his  hon- 
our and  felicity. 

It  may  appear,  perhaps,  at  first  view,  that  considering  the 
independence  and  majesty  of  God,  we  may  well  be  excused 
from  any  solicitude  on  this  subject.  It  is  true  indeed,  that 
the  happiness  of  God  is  immutable,  and  he  will  secure  his 
own  honour :  but  this  does  not  render  it  suitable  for  his 
creatures  to  be  indifferent  to  either.  If  you  are  cordially 
attached  to  the  character  and  interests  of  a  personage,  ever 
so  elevated,  you  do  not  witness,  without  emotion,  contempt 
for  his  opinions  and  commands,  or  obloquy,  attached  to  his 
name.  As  to  the  felicity  of  God,  it  must  be  a  matter  of  joy 
to  the  upright  in  heart.  We  are  never  indifferent  to  the 
happiness  of  those,  for  whom  we  entertain  affection.  If, 
therefore,  we  find  no  consolation  in  the  thought,  that  the 


LECTURE    Via. 


most  perfect  being  in  the  Universe,  is  completely  and  perma- 
nently happy,  it  follows  either,  that  we  are  criminally  defi- 
cient in  love  to  God,  or  perfectly  destitute  of  that  quality. 

It  being  proved,  that  there  is,  in  mankind,  a  great  deficien- 
cy of  love  to  God,  by  their  not  exhibiting  those  marks  of  the 
contrary,  which  they  certainly  would  exhibit,  did  no  such 
deficiency  exist ;  it  cannot  be  denied,  that  mankind  are  ex- 
tensively and  deeply  depraved.  For  if  perversion  of  taste ; 
if  obliquity  of  character  is  not  proved  by  universal  disincli 
nation  to  an  employment,  the  most  rational  and  advanta- 
geous, such  as  that  of  addressing  the  Supreme  Being ;  and 
by  indifference  to  the  most  perfect  character  in  the  Universe, 
it  will  not,  I  think,  be  easy  to  define  moral  depravity,  nor 
even  to  imagine  facts  or  circumstances,  by  which  its  exist, 
ence  might  be  proved.  If  this  argument  prove  any  degree 
of  moral  disorder,  it  proves,  that  such  disorder  must  be  ex- 
tremely great :  for  there  is  amazing  defect  of  character,  there 
is  baseness,  in  viewing,  either  with  disgust  or  indilTerence, 
the  most  splendid  and  perfect  assemblage  of  moral  attri- 
butes. 

Let  us  now  inquire,  what  testimony,  as  to  the  morality  of 
the  human  character,  is  borne  by  events,  usually  occuring 
n  a  country  of  civilization  and  religious  knowledge.  I  do 
not  ask  for  any  evidence  of  perfection,  or  innocence.  Claims 
of  this  kind  will  not  be  urged  in  behalf  either  of  ourselves  or 
others ;  but  I  ask,  whether  there  is  not  evidence  of  strong 
inveterate  propensity  to  evil  ?  That  men  show  the  want  of 
right  feelings  towards  their  Maker,  is  comparatively  little. 
They  manifest  open  contempt  for  their  Creator  by  violating 
his  commands. 

I  need  not  here  mention  those  innumerable  acts  of  dishon- 
esty and  perfidy,  which  all  civil  restraints,  in  addition  to 
moral  motives,  are  unable  to  prevent.  I  need  not  mention 
that  intemperance  and  sensuality,  which  are  as  certainly 
pernicious  to  sound  intellects,  to  character,  and  present  in- 
terest, as  they  are  to  the  eternal  salvation  of  their  votaries. 
I  need  not  remind  you  of  the  facilitj^,  with  which  both  the 


96  LECTURE  vni. 

young  and  the  old  acquire  habits  of  blaspheming  the  divine 
name,  and  of  mingling,  in  vulgar  intercourse,  language  the 
most  trifling  and  the  most  tremendous.  It  is  impossible, 
while  the  present  subject  is  in  hand,  that  considerations  of 
this  kind  should  not  spontaneously  present  themselves.  But 
in  addition  to  this,  we  cannot  avoid  the  general  conclusion, 
that  one  object  concentrates  human  anxiety  and  effort,  viz* 
the  present  world.  Associate  with  persons  of  every  age 
and  of  various  ranks  :  hear  the  conversation  of  the  indolent 
and  the  active  ;  the  illustrious  and  the  obscure;  the  hardy, 
unlettered  labourer,  who  subdues  the  wilderness,  and  the  vo- 
taries of  refinement  and  science;  carry  with  you  in  the  ex- 
cursion as  much  charity  and  candor,  as  may  consist  with 
sound  judgment ;  and  then,  return,  if  possible,  with  this  con- 
clusion, that  the  object  of  man  is,  at  once  the  most  rational 
and  honourable,  viz,  to  resemble  his  Creator,  and  to  secure 
salvation  :  or  rather,  avoid,  if  possible,  the  opposite  conclu- 
sion, that  man  has  forgotten  his  origin  and  high  destiny,  and 
is  absorbed  in  self,  and  present  existence. 

There  is  a  youth,  let  it  be  supposed,  who  is  heir  to  an  ex- 
tensive empire  ;  into  the  possession  and  government  of  which 
he  is  to  enter,  if  qualified,  at  the  age  of  twenty.  With  this 
prospect  before  him,  and  with  the  best  means  of  improve- 
ment, he  cannot  be  induced  to  prosecute  those  studies,  and 
acquire  those  habits  and  qualifications,  which  are  necessary 
to  his  future  station.  He  cannot  be  made  to  look  with  inter- 
est, on  the  empire,  which  he  is  to  govern  ;  but  is  invincibly 
averse  from  that  kind  of  education,  which  is  indispensable  to 
a  person  of  his  distinguished  rank.  In  the  mean  time,  he  is 
absorbed  in  pursuits,  the  most  trifling,  sottish,  and  ignoble. 
If  all  efforts,  long  continued,  were  insufficient  to  raise  his 
mind,  and  give  a  new  direction  to  his  pursuits,  no  one  would 
hesitate  to  conclude,  that  there  was  a  radical  defect,  a  base- 
ness of  spirit.  If  a  thousand,  or  a  million  youth,  could  be 
supposed  in  similar  circumstances,  manifesting  the  same  dis- 
position, the  like  conclusion  would  be  formed  in  regard  to 
ihem  all. 


tECTURE    Vllt.  d7 

But  if  the  general  appearance  of  things,  in  a  civilized  and 
christian  country  is  such,  as  forces  us  to  conclude,  that  hu- 
man attention  and  efforts  are  centered  on  that  part  of  exis- 
tence, which  is  now  present,  while  the  eternity  of  a  future 
life  and  retribution  is  universally  believed  ;  must  we  not  con- 
clude, with  equal  certainty,  that  there  is  in  man  a  strong  in- 
disposition to  the  cultivation  of  those  htibits,  which  are  essen- 
tial to  future  happiness  and  glory  ?  As  these  habits  are  those 
of  moral  rectitude,  the  conclusion  is,  that  moral  rectitude 
is  that,  to  which  man  is  strongly  disinclined. 

That  this  argument  may  be  more  distinctly  considered,  we 
will  enumerate  some  of  the  restraints,  in  opposition  to  which 
crimes  are  committed  ;  viz.  the  restraints  of  parents  and 
guardians,  the  restraints  of  civil  authority,  and  those  of  re- 
ligion. 

I.  The  restraints  of  parents  and  guardians,  f  am  not 
speaking  of  infancy,  or  of  an  age,  so  little  removed  from  it, 
as  to  preclude  the  free  use  of  intellectual  powers.  It  is  gen- 
erally allowed,  in  the  case  supposed,  that  authority  is  under 
the  influence  of  affection  and  good  design.  Youth  them- 
selves, will,  in  few  instances,  deliberately  deny,  that  the  re- 
straints, which  parental  authority  imposes,  are  intended  to 
promote  their  permanent  advantage.  Why  then  should  num. 
berless  arts  be  resorted  to,  with  design,  that  these  restraints 
may  be  evaded  ?  Why  should  the  child  cherish  any  desires 
to  counteract  a  government,  which  has  for  its  object,  his  own 
felicity  ?  What  a  monstrous  victory  is  that,  which  is  gamed 
over  the  efforts  of  parental  wisdom,  guided  by  unremitting 
good  will  and  tenderness  ?  What  language  would  this  be  in 
the  mouth  of  a  son  ;  "■  I  know,  that  my  parents  love  me  cor- 
dially; and  are  continually  anxious  for  my  reputation,  vir- 
tue, and  happiness :  but  they  shall  not  be  gratified.  I  have 
the  pleasure  of  reflecting  that  my  efforts  to  render  their  de- 
signs abortive  have  been  crowned  with  no  inconsiderable 
success!"  O!  tis  the  triumph  of  the  maniac,  who  slips  the 
halter  to  his  neck,  and  strangles  himself,  in  spite  of  his  keep- 
ers ! 

13 


98  LECTURE  vni. 

II.  Let  us  next  consider,  against  what  restraints  of  a  civil 
nature  crimes  are  committed.  Civil  government  itself  is  lit- 
tle more,  than  an  institution  for  preventing  mankind  from 
doing  injury  to  others  and  themselves.  The  whole  criminal 
code,  and  a  great  part  of  civil  restrictions,  have  their  origin 
in  the  corruption  of  man.  But  for  this,  their  necessity  and 
use  would  be  superseded.  It  would  not  be  easy  to  enumer- 
ate the  expedients,  to  which  legislators  have  resorted,  nor  the 
various  penalties,  by  which  their  laws  have  been  sanctioned. 
I  need  not  mention  public  infamy,  disfranchisement,  bodi- 
ly mutilation,  pillories,  posts,  imprisonment,  the  axe,  the  gal- 
lows, and  the  gibbet.  Yet  this  whole  ghastly  assemblage  of 
terrors  is  inadequate  to  the  suppression  of  crimes.  Thefts, 
forgeries,  violations  of  contracts  the  most  sacred,  robberies, 
and  assassinations  are  not  exterminated. 

Now,  must  not  the  disposition  to  evil  be  inveterate  and 
violent,  if  it  operate  in  defiance  of  all  these  obstacles?  But 
though  the  restraints,  already  enumerated,  cannot  be  consid- 
ered but  as  strong  dissuasives  from  vice,and  though  we  cannot 
but  consider  their  inefficacy,  as  proving  a  very  high  degree 
of  moral  depravity  ;  there  are  other  restraints,  the  neglect  of 
which  aflbrds  evidence,  still  more  clear  and  convincing.  I 
mean  the  restraints  of  religion. 

Extremely  pertinent  to  the  present  purpose  are  the  words 
of  Mr.  Locke,  which  I  am  not  deterred  from  using  by  the 
consideration  of  their  having  been  quoted  by  a  writer  on 
this  subject.  "  Were  the  will  determined  by  the  views  of 
good,  as  it  appears,  in  contemplation,  greater  or  less  to  the 
understanding,  it  could  never  get  loose  from  the  infinite,  eter- 
nal joys  of  heaven,  once  proposed  and  considered  as  pos- 
sible ;  the  eternal  condition  of  a  future  state  infinitely  out- 
weighing the  expectation  of  riches  and  honour,  or  any  other 
worldly  pleasure,  which  we  can  propose  to  ourselves ; 
though  we  should  grant  these  the  more  probable  to  be  ob- 
tained. He,  that  will  not  be  so  far  a  rational  creature,  as  to 
reflect  seriously  on  infinite  happiness  and  misery,  must  needs 
condemn  himself,  as  not  making  that  use  of  his  understand- 


I,ECTURE    VII.  99 

ing,  which  he  should.  The  rewards  and  punishments  of 
another  Hfe,  which  the  Almighty  has  established,  as  the  en- 
forcements of  his  laws,  are  of  weight  enough  to  determine  the 
choice,  against  whatever  of  pleasure  or  pain  this  life  can 
show.  When  the  eternal  state  is  considered,  but  in  its  hare 
possibility,  which  nobody  can  make  doubt  of,  he,  that  will 
allow  exquisit  and  endless  happiness  to  be  but  the  possible 
consequence  of  a  good  life  here,  and  the  contrary  state  the 
possible  reward  of  a  bad  one,  must  own  himself  to  judge  very 
much  amiss,  if  he  does  not  conlcude,  that  a  virtuous  life,  with 
the  certain  expectation  of  everlasting  bliss,  which  may  come, 
is  to  be  preferred  to  a  vicious  one,  with  the  fear  of  that 
dreadful  state  of  misery,  whicn,  it  is  very  possible,  may  over- 
take the  guilty,  or,  at  least,  the  terrible,  uncertain  hope  of 
annihilation.  This  is  so  evidently  so,  that  though  the  virtu- 
ous life  here  had  nothing  but  pain,  and  the  vicious  continu- 
ed pleasure,  which  yet  for  the  most  part,  is  quite  otherwise, 
and  wicked  men  have  not  much  the  odds  to  boast  of,  even  in 
their  present  possession  ;  nay,  all  things  rightly  considered, 
have,  I  think,  even  the  worst  part  here.  But,  when  infinite 
happiness  is  put  in  one  scale,  against  infinite  misery  in  the 
other :  if  the  worst,  that  comes  to  the  pious  man,  if  he  mis- 
takes, be  the  best,  which  the  wicked  man  can  attain  to,  if  he 
be  right,  who  can,  without  madness,  run  the  venture  ?  who,  in 
his  wits,  would  choose  to  come  within  the  possibility  of  in- 
finite misery  ?  which,  if  he  miss,  there  is  still  nothing  to  be  got 
by  the  hazard.  Whereas,  on  the  other  side,  the  sober  man 
ventures  nothing  against  infinite  happiness  to  be  got,  if  his 
expectation  comes  to  pass." 

Thus,  does  this  profound  reasoner  show  the  extreme  irra- 
tionality of  neglecting  religion,  even  though  there  were  but 
a  bare  possibility  of  its  truth.  The  case  will  be  incompar- 
ably stronger,  if  we  consider,  that  what  is  here  supposed 
only  possible,  is  generally  believed  in  christian  countries : 
I  mean,  that  future  rewards  and  punishments  are  intermina- 
ble. All  the  infringements  of  moral  rectitude,  all  the  neg- 
lect of  moral  obligation,  which  occur  in    christian  coun- 


\ 

100  UECTURE  vnr. 

tries,  take  plaoe  in  contempt  of  endless  sufferings,  and  ST 
endless  pleasures.  These  are  the  restraints,  against  which 
crimes  are  perpetrated.  Besides,  it  is  a  fact,  perfectly  be- 
yond contradiction,  that  most  persons,  under  the  circumstan- 
ces supposed,  in  full  belief  of  eternal  retributions,  have  either 
never  felt  sufficient  anxiety  to  institute  an  investigation  of 
their  own  moral  characters,  or  else  maintain  an  irreligious  life, 
without  even  doubting  their  exposure  to  endless  punishment. 

Here,  I  would  ask  again,  whether  religion,  which  is  only 
agreement  with  the  dictates  of  sound  reason,  must  not  be  an 
object  of  our  fixed  aversion,  if,  under  such  circumstances  ;  in 
opposition  to  such  motives,  we  perseveringly  reject  it?  How 
is  it  possible  to  account  for  facts  undeniable  and  without 
number,  unless  we  suppose  a  very  strong  propensity  to 
evil? 

It  will  be  replied,  perhaps,  that  though  the  motives  to  a 
religious  life,  are  indeed  extremely  forcible,  they  do  not 
come  into  contact  with  the  mind.  Considerations  of  a  relig- 
ious nature  are  forgotten  among  innumerable  objects  of 
sense. 

I  answer,  that  the  superiority  of  weight  in  religious  mo- 
tives, infinitely  overbalances  any  advantage,  which  the  oth- 
er may  have  merely  on  the  score  of  proximity.  Besides, 
how  distant  is  that  change  in  our  existence,  which  brings  us 
to  the  commencement  of  a  retribution?  In  truth,  the  ground 
is  perpetually  opening  for  some  new  deposit.  Mortality  is 
common :  and  the  transition  of  not  a  few,  is  instantaneous. 
By  these  providences,  by  'he  most  urgent  solicitations  of  in- 
spired eloquence,  and  by  the  commanding  remonstrances  of 
Deity  himself,  the  motives  of  religion  are  brought  into  contact 
with  the  mind:  and  it  can  scarcely  be  conceived,  that  they 
should  be  presented  under  circumstances,  more  favourable  to 
their  influence. 


LECTURE  IX. 


Human  Depravity. 

It  will  probably  not  be  denied,  that  the  arguments,  al- 
ready used,  prove  no  inconsiderable  degree  of  depravity  in 
those,  to  whom  they  apply.  But  whatever  moral  disorder 
exists  among  ourselves,  or  among  those,  who  are  best  known 
to  us,  we  are  not  hence  to  conclude,  that  all  men  are  equally 
criminal.  The  present  state  of  our  country  does  not  indicate 
the  present  moral  character  of  other  nations  ;  much  less  does 
it  indicate  their  morality  in  past  ages. 

To  these  remarks  I  offer  no  objection.  On  the  other 
hand,  those,  who  make  them,  will  not  deny,  that  if  the 
moral  character  of  other  countries  and  other  ages  be 
found  as  bad,  or  worse  than  our  own,  whatever  legitimate 
conclusions  have  already  been  drawn,  may  be  fairly  extend- 
ed to  the  species  in  general. 

A  very  high  degree  of  moral  corruption  has  been  proved 
by  our  flagrant  ingratitude  to  the  Most  High ;  by  our  indis- 
position to  hold  communion  with  him,  in  exercises  of  devo- 
tion ;  by  our  reluctance  to  contemplate  his  perfections  and 
relation  to  us  ;  by  the  infrequency  of  religious  conversation  ; 
by  the  little  interest  and  pleasure,  which  it  excites ;  by  the 
universal,  and  almost  exclusive  attention,  bestowed  on  present 
existence ;  and  by  the  maintenance  of  a  vicious  life  in  op- 
position to  motives  of  eternal  consequence. 

Do  not  all  these  facts  exist  in  those  nations,  whose  mor- 


102  LECTURE    IX, 

al  advantages  resemble  our  own?  Is  not  the  course  of  life 
among  them  essentially  the  same,  as  among  ourselves  ?  Is 
there  not  the  same  inconsistency  between  those  principles, 
to  which  their  intellects  assent,  and  those,  which  their  hearts 
embrace  ? 

This  will  probably  not  be  denied.  But  as  there  arc  but 
few  nations,  whose  moral  advantages  equal  ours,  there  are 
few,  whose  external  conduct  and  appearance,  though  no  bet- 
ter, would  prove  the  same  degree  of  demerit,  or  moral  base-  , 
ness.  Therefore,  our  conclusion,  as  it  respects  ourselves, 
and  the  few  nations,  equally  enlightened,  would  be  too  se- 
vere, in  regard  to  others.  In  answer  to  this,  it  is  to  be  said, 
that  those  countries,  in  which  Christianity  has  been  mutilated 
and  deformed,  exhibit  not  only  all  the  stupidity  and  vices  of 
our  own  ;  but  much  in  addition.  We  surely  should  not  re- 
sort, either  to  the  Greek,  or  Romish  communion  to  obtain 
proof  of  human  uprightness.  Would  such  proof  be  obtained 
by  searching  among  those  nations,  which  have  not  received 
Christianity  ?  Will  an  examination  of  the  moral  state  of  Ma- 
hometans, Hindoos,  or  nations  more  barbarous,  lead  us  to  en- 
tertain an  opinion  less  unfavourable  to  the  human  character, 
than  that,  to  which  we  should  be  led,  by  taking  into  view  ex- 
clusively our  own  country  ?  If  not,  it  remains  only,  that  we 
inquire,  whether  by  some  untoward  circumstance,  the  present 
generation  does  not  exhibit  a  degree  of  depravity,  unknown 
in  the  general  history  of  man.  For  if  it  can  be  shown,  that 
the  world  in  all  previous  ages,  has  been  in  a  state,  approxi. 
mating  to  moral  purity,  we  could,  by  no  means,  be  justified  in 
predicating  deep  corruption  of  our  species  in  general. 

But,  in  fact,  one  of  the  Jirst  ideas,  presented  to  the  mind, 
in  reading  history,  is  the  ideyitify  of  the  human  character. 
In  climate,  forms  of  govtrnment,  degrees  of  light,  and  modes  of 
living,  there  is  great  diversity  ;  but  the  grand  outlines  of 
character  remain  unaltered.  Whether  we  judge  of  an 
Egyptian,  a  Persian,  a  Gi'eek  or  Italian,  h  is  not  necessary  to 
adopt  new  principles.  They  have  all  the  same  propensities, 
and  the  same  general  object.     Amidst  similar  temptations, 


LECTURE    IX.  103 

there  is  similarity  of  conduct.     Pride,  ambition,  lust,  revenge, 
and  selfishness,aretheirmostobvious  and  prominent  qualities. 

Let  us  now  be  more  particular. 

I.  The  human  character  has  appeared  to  equal  disad- 
vantage, among  barbarous  and  civilized  nations. 

It  is  easy  to  praise  the  simplicity  and  innocence  of  un- 
cultivated clans  and  communities.  "  If  we  were  to  judge  of 
the  Scythians"  says  a  modern  historian,  "  by  the  pictures^ 
drawn  by  Horace  and  Juvenal,  their  virtues  and  morals  are 
worthy  to  be  held  forth,  as  examples  to  mankind.  But  if, 
as  Herodotus  says,  their  daughters  could  not  be  married, 
until  they  had  killed  a  man  with  their  own  hands ;  if  they 
took  pleasure  in  drinking  out  of  the  skulls  of  those,  whose 
blood  they  had  shed :  without  mentioning  the  human  vic- 
tims, which  they  offered  up  to  the  gods,  they  were  certain- 
ly more  deserving  of  detestation,  than  esteem."  This  con- 
clusion would  perhaps  have  been  more  striking,  had  it  been 
drawn  from  what  Herodotus  further  says,  as  to  the  habits  of 
these  barbarians.  "  Their  military  customs  are  these ;  every 
Scythian  drinks  the  blood  of  the  first  person,  he  slays.  They 
suspend  the  skins  of  their  enemies  from  the  bridles  of  their 
horses :  when  they  both  use  them  as  a  napkin,  and  are  proud 
of  them  as  a  trophy.  This  savage  use  of  the  sculls  of  ene- 
mies, regards  not  only  those  exclusively,  who  are  of  differ- 
ent clans  or  nations.  They  do  the  same  with  respect  to 
their  nearest  connexions,  if  any  dissensions  have  arisen,  and 
they  overcome  them  in  combat  before  the  King."  Herod. 
V.  3.  236. 

From  the  following  extract  it  will  appear,  that  those  tribes 
which  were  settled  in  the  north  of  Europe,  retained  the  fe. 
rocity  of  their  Scythian  origin.  "  The  Normans  sacrificed 
human  victims  to  a  deity,  whose  rewards  were  believed  to  be 
reserved  for  those,  who  slew  the  greatest  number  of  warri- 
ors in  battle :  the  happiness  to  which  they  aspired,  was  to 
intoxicate  themselves  in  his  hall.  The  sculls  of  their  slain 
enemies  were  the  precious  cups,  which  were  to  be  used  ip 
their  eternal  carousals."     Millot,  vol.  3.  1 54. 


104  LECTURE   IX. 

The  resemblance  between  the  ancient  Scythians  and  the 
American  natives,  has  often,  and  with  good  reason,  been  re- 
marked.    Among  both,  we  notice  the  same  horrible  ferocity. 

In  treating  the  present  subject,  we  are  under  the  ne- 
cessity of  referring  to  some  facts,  which  were  formerly  men- 
tioned, in  showing  the  necessity  of  divine  revelation.  "  A. 
mong  the  Mexicans,  human  sacrifices  were  deemed  most  ac- 
ceptable, and  every  captive,  taken  in  war,  was  cruelly  tor- 
tured and  sacrificed.  The  heart  and  head  were  the  portion 
of  the  gods  ;  while  the  body  was  resigned  to  the  captor,  who, 
with  his  friends,  feasted  upon  it." 

The  latest  accounts  of  the  Islanders  in  the  South  Sea,  give 
us  most  unfavorable  ideas  of  the  moral  character.  The  cus- 
torn  of  offering  human  victims  is  common.  Nor  will  the 
mind,  disgusted  with  this  view  of  barbarian  depravity,  ob- 
tain any  relief,  by  resorting  to  the  islands  of  Asia.  The  in- 
habitants of  the  vast  island,  or  rather  continent  of  New  Hol- 
land, are  in  the  most  deplorable  state  of  ignora-nce  and  vice. 
In  some  of  their  ceremonies,  the  very  form  and  character 
of  man  seems  despised,  and  the  superiority  of  brutes  ac- 
knowledged. The  New  Zealanders  treat  their  captives,  as 
did  the  Mexicans,  i.  e.  they  devour  them.  Surely  it  is  not 
among  savage  nations,  that  we  are  to  look  for  proofs  of  in- 
nocence, or  facts,  which  will  enfeeble  the  conclusion,  form- 
erly drawn,  as  to  the  human  character,  from  appearances, 
exhibited  in  our  own  country.  "  We  find  that  both  the  an- 
cient and  modern  history  of  the  east,"  says  a  learned  author, 
"is  a  continued  scene  of  bloodshed  and  treachery." 

As  litde  should  we  be  under  the  necessity  of  altering  our 
former  conclusion,  were  we  to  consider,  what  the  state  of 
morals  has  been  at  those  periods,  which  are  most  distinguish- 
ed for  civilization,  refinement,  and  literature.  When  Peri- 
cles was  increasing  the  taste  and  refinement  of  the  Athenians^ 
he  was  corrupting  their  morals.  As  to  Roman  morality  at 
that  era  in  their  history,  which  produced  some  of  the  most 
extraordinary  efforts  of  the  human  mind,  we  have  full  satis- 
faclioB  from  the  testimony  of  those,  who  were  eye  witnesses. 


LECTURE    IX.  105 

On  this  subject,  ports  and  historians  perfectly  coincide.  It 
is  really  no  easy  matter,  even  for  a  person  not  ignorant  of 
the  vices,  prevailing  in  our  own  country,  to  conceive  that 
astonishing  variety  of  appearance,  which  Roman  depravity 
assumed.  Whatever  of  selfishness,  cruelty,  revenge,  prodi- 
gality, gluttony,  and  lust,  the  boldest  imagination  is  able  to 
conceive,  was  practised  among  that  people,  whose  power 
gave  law  to  all  nntions,  and  whose  literary  productions  still 
excite  the  admiration  of  all. 

It  is  evident  then,  that  neither  the  simplicity  of  savage  life, 
nor  the  highest  literary  cultivation,  is  sufficient  to  prevent 
communities  of  human  beings  from  plunging  into  the  gross- 
est pollution. 

II.  The  character  of  man  appears  to  have  been  extremely 
vicious  under  various  degrees  of  religious  light.  What  little 
knowledge,  we  have  of  the  first  ages  of  the  world,  is  obtain- 
ed from  the  sacred  scriptures.  We  may  consider  the  patri- 
archal age,  as  extending  from  the  creation,  to  the  lime, 
when  the  Israelites  emigrated  from  Egypt.  During  this  pe- 
riod, there  was  no  standing  revelation.  Divine  interpositions 
were  however,  occasionally  made  :  and  that  light,  which 
was  conveyed  to  individuals,  must,  in  a  greater  or  less  de- 
gree, have  been  diffused. 

In  the  family  of  Adam,  was  committed  a  murder,  most  un- 
natural and  impious.  A  brother  slew  a  brother,  because  the 
latter  had  received  testmiony  of  the  divine  approbation  ;  or, 
in  the  words  .of  St.  John,  because  his  ozvn  works  were  evil,  and 
his  brother^ s  rigfiteous.  This  individual  act  of  violence  does 
indeed  prove  nothing  with  certainty,  but  the  character  of  its 
author.  But  that  a  crime,  so  atrocious,  should  have  been 
committed  at  so  early  a  period,  when  but  a  few  individuals 
existed,  and  when  there  was  almost  no  possibility  of  being 
injured  by  example,  is  a  fact,  which  well  deserves  our  con- 
sideration, while  making  inquiries  as  to  the  character  of 
man. 

The  next  prominent  fact,  which  arrests  our  attention,  in 
reading  the  early  history  of  our  race,  is  more  clearly  to  our 

14 


106  LECTURE    IX. 

present  purpose.  When  about  sixteen  centuries  had  expir- 
ed, the  vices  of  men  became  so  enormous  and  general,  as  to 
call  for  exemplary  punishment.  The  universality  of  the 
evil,  merits  particular  notice.  It  was  not  a  few  individuals, 
who  rendered  themselves  conspicuous  by  daring  offences. 
Corruption  pervaded  the  whole  mass.  "  God  saw  that  the 
zvickedtiess  of  man  was  great  in  the  earth,  and  that  every  imagi. 
nation  of  his  heart  was  only  evil  continually.  For  all  flesh  had 
corrupted  his  way.  The  Lord  said  to  J^oah,  the  end  of  all  fesh 
is  come  hfore  me,  for  the  whole  earth  is  filed  with  violence 
through  them :  behold,  I  will  destroy  them  with  the  earth.  The 
divine  forbearance  was  exhausted,  and  the  deluge  ended 
the  probation  of  these  incorrigible  sinners. 

Our  own  judgment  of  the  character  and  actions  of  men 
may  be  erroneous.  We  cannot  be  assured,  that  in  any  in- 
stance, it  perfectly  coincides  v^  ith  tr^ith.  On  any  given  occa- 
sion, persons  may  have  ^ome  feelings,  either  better,  or  worse, 
than  their  actions  express.  But,  in  the  case  before  us,  we 
have  the  judgment  of  God  himself.  It  was  he,  who  pro- 
nounced the  sentence;  it  was  he,  who  inflicted  the  punish-- 
ment. 

W  hen  Noah  and  his  family  left  the  ark,  there  was  a  kind 
of  new  creation.  The  race  had  originated  from  one  pair, 
and  had  become  intolerably  corrupt.  They  were  now  to 
commence  another  trial.  In  addition  to  the  smallness  of 
their  numbers,  the  circumstances,  under  which  their  new 
probation  commenced,  were  favorable  to  religion.  They 
had  witnessed  the  general  destruction,  which  impiety  and 
profligate  manners  had  brought  upon  the  world  ;  and  if  God 
had  sent  the  flood  for  the  express  purpose  of  punishing  and 
destroying  a  r;ip;icious,  sensual,  ungodly  race;  and  saved 
Noah  exclusively  on  this  ground,  that  he  had  been  righteous 
in  his  generation;  if  such  discriniination  were,  in  this  world, 
made  between  the  righteous  and  the  wicked,  it  was  easy  to 
infer,  that  there  would  be  a  difference  in  the  world  to  come. 

1  he  influence  of  this  consideration,  it  appears,  was  not 
universal  even  in  his  own  family. 


LECTURE   IX.  107 

After  the  lapse  of  a  few  ages,  idolatry,  and  its  usual  attend- 
ant, profligate  manners,  became  so  general,  that  to  secure 
even  the  existence  of  true  religion  among  men,  further  ex- 
traordinary efforts  on  the  part  of  Deity  were  indispensrble. 
Accordingly,  Abraham  was  selected  to  be  the  father  of  a  dis- 
tinct nation. 

During  his  pilgrimage,  the  inhabitants  of  Sodom  and  Go- 
morrah were  so  polluted  with  crimes,  as  to  induce  the  Al- 
mighty to  consume  them  with  fire  from  heaven.  Ten  right- 
eous persons  would  have  saved  the  city;  but  even  that  small 
number  could  not  be  found.  We  might  make  the  same  re- 
flection, as  to  the  moral  tendency  and  the  effect  of  this  evpnt, 
as  was  made  in  relation  to  the  more  general  destruction  of 
mankind  by  the  delude.  Unless  the  infernal  prison  were 
opened  to  human  sight,  it  is  not  possible  to  imagine  a  more 
vivid  display  of  the  wrath  of  Heaven  ;  nor  an  event  more  cal- 
culated to  rouse  a  world,  slumbering  in  vice.  The  catastrophe 
does  not  appear,  however,  to  have  been  followed  by  any  refor- 
mation, or  even  extensive  alarm.  The  inhabitants  of  Canaan 
were,  at  that  time,  replenishing  the  measure  of  their  guilt,  and 
preparing  for  that  general  extermination,  which  was  to  be 
effected  in  a  subsequent  age,  by  God  himself,  through  the  in- 
strumentality of  his  people  Israel. 

From  the  emigration  of  Israel  from  Egypt,  a  new  era  com- 
mences in  religious  history.  The  obvious  design  of  De- 
ity was,  to  procure  an  asylum  for  truth  and  virtue,  ex 
pelled  as  they  were,  from  the  world  in  general.  The  unity 
of  the  Godhead,  and  the  purity  of  the  divine  character,  were 
accordingly  inculcated  with  great  frequency;  and,  in  lan- 
guage, strong  and  perspicuous.  The  law  was  given  under 
circumstances,  extremely  terrifying.  The  Lord  came  down 
upon  mount  Sinai,  on  the  top  of  the  mount  ;  and  Sinai  was  alto- 
gether on  a  smoke,  because  the  Lord  descended  upon  it  in  fire  ; 
and  the  smoke  thereof  ascended,  as  the  smoke  of  a  furnace,  and 
the  whole  mount  quaked  greatly. 

The  terror,  occasioned  by  this  scene,  had  scarcely  sub- 
sided ;  and  Moses  had  not  yet  descended  from  the  mountain, 


108  LECTURE   IX. 

where  he  conversed  with  the  Almighty,when  this  snme  people 
openly  revolted  from  God,  requesting  Aaron  to  form  an  idol, 
imder  whose  protection  they  might  return  to  Egypt.  Dur- 
ing the  forty  years  of  their  journeyings  in  the  desert,  their 
disobedience,  murmurings,  and  impiety  brought  upon  them 
numerous  judgments. 

Of  that  vast  multitude,  which  were  numbered  on  their 
leaving  Egypt,  but  two  persons  were  permitted  to  enter  Ca- 
naan. The  rest  died  in  the  wilderness,  agreeably  to  a  divine 
threatening,  previously  denounced.  To  a  right  estimate  of 
their  guilt,  it  is  necessary  to  consider,  that  a  series  of  mira- 
cles had  been  wrought  for  their  emancipation;  that  their 
existence  had  depended  on  miraculous  supplies ;  and  that 
the  symbol  of  Jehovah  guided  their  marches. 

Nor  was  their  character  materially  altered,  after  their  es- 
tablishment in  Canaan.  Whether  their  government  was  ad- 
ministered by  Juds,es  or  Kings,  the  same  propensities  might 
be  discovered.  They  were  immoral  in  their  lives  ;  impa- 
tient of  those  restraints,  which  Deity  had  imposed  ;  and 
ready,  on  all  occasions,  to  adopt  the  idolatrous  worshij.  of 
adjoining  nations.  It  availed  nothing,  that  prophets  were 
commissioned  to  expostulate,  and  to  denounce  impending 
judgments.  Israel  would  not  return  to  their  God.  They 
were  swept  from  the  land  of  their  fathers,  and  transferred  to 
Assyria.  The  two  remaining  tribes,  unreclaimed  by  this 
event,  were  reserved  for  similar  punishment.  Their  captivity 
in  Babylon  destroyed,  indeed,  their  attachment  to  idolatry ; 
but  the  national  morals  were  not  improved.  It  is  unnecessary 
to  remind  you  particularly  of  the  state  of  the  Jews,  when  our 
Saviour  appeared.  He  whose  decisions  are  infallible,  painted 
their  vices  in  the  darkest  colours ;  and  their  existence,  politi- 
cal and  ecclesiastical,  was  soon  after  terminated  by  the  Roman 
armies.  No  doubt,  there  had  been  upright  and  religious  persons 
in  every  period  of  the  Jewish  economy,  as  there  were  in  the 
patriarchal  age,  individuals  of  this  character.  But,  if  we 
judge  of  man,  i.  e.  of  the  human  species,  by  his  appearance 
under  both  these  dispensations,  it  is  impossible  to  avoid  a 
conclusion  the  most  unfavorable. 


LECTURE   IX.  109 

But  we  have  an  opportunity  of  viewing  man  in  the  enioy- 
ment  of  higher  advantages,  than  those,  either  o( patriarchs  or 
Jezvs.  When  the  latter  dispensation  gave  place  to  Chris- 
tianity, the  light  of  the  moon  became  as  the  light  of  the  sun  ;  and 
the  light  of  the  sun  sevenfold^  as  the  light  of  seven  days.  During 
the  age  of  the  apostles,  and  immediately  dttcr,  the  triumphs 
of  Christianity  were  rapid  and  extensive.  The  good  ef- 
fects, which  this  religion  produced  on  the  lives  of  those,  who 
embraced  it,  were  too  obvious  to  be  denied.  Christians  were 
distinguished  from  others  by  meekness^  benevolence, probity,  and 
a  spiritual  life.  But  this  bright  morning  was  succeeded  by 
a  day  of  clouds,  darkness,  and  tempest.  The  christian 
church,  so  pure  and  patient,  during  the  ages  of  persecution, 
degenerated  in  the  season  of  its  tranquillity.  Ignorance, 
bigotry,  intolerance,  cruelty,  avarice,  ambition,  and  enor. 
mous  profligacy,  were  openly  exhibited  among  the  pro- 
fessed followers  of  him,  who  was  meek  and  lowly  in  heart,  uho 
declared, that  his  kingdom  was  not  of  this  world;  and  whose 
object  was  to  purify  to  himself  a  peculiar  people,  zealous  of 
good  works.  Not  only  were  abandoned  that  converse  with 
heaven,  that  contempt  of  the  world,  and  that  elevated  mo- 
rality, which  had  been  so  conspicuous  in  the  lives  of  primi- 
tive saints;  but  even  all  decency,  all  regard  to  appear- 
ances, were  set  at  defiance  :  and  that,  not  in  one  country,  and 
one  disastrous  period  on\y,  but  generally,  and  during  7nany 
centuries.  Since  the  reformation,  there  has  doubtless  been 
■  more  piety  in  the  church,  than  before  that  period.  But,  as 
some  reflections  have  already  been  made  on  the  present 
moral  state  of  the  christian  world,  it  will  be  unnecessary  to 
proceed  further  in  this  place.  It  has  now  been  made  evi- 
dent, I  conceivf^,  that  mankind,  whether  we  view  them  in  a 
civilized  or  barbarous  state ;  whether  in  the  enjoyment  of 
patriarchal,  Jewish,  or  chri>tian  light,  manifest  great  uniform- 
ity of  moral  character  ; — a  strong,  inveterate  attachment  to 
vice. 

III.  As  a  distinct  argument  in  proof  of  human  dppravity, 
-I  mention  an  acknowledged  tendency  to  alter  for  the  worse. 


no  LECTURE   IX. 

In  addition  to  many  proofs  of  such  tendency,  which  might  be 
obtained  by  a  recurrence  to  the  preceding  remarks,  1  mention, 
that  corruption,  whether  in  political,  literary,  or  religious  in- 
stitutions, is  generally  allowed  to  be  proportionate  to  the  age. 
Old  and  corrupt^  in  application  to  government,  are  terms  almost 
synonymous.  Of  the  religious  orders,  which  have,  in  differ- 
ent periods,  been  instituted,  many,  it  is  well  known,  adopted 
the  most  austere  manners.  This  austerity  usually  gave 
place,  by  degrees,  to  indolence,  fraud,  and  dissipation.  A 
person,  forming  strict  laws  for  a  new  community,  might,  with 
good  reason,  hope  to  see  them  well  observed,  when  first 
adopted  ;  but  he  would  have  no  doubt,  that  subsequent  ages 
would  be  attended  by  relaxation.  If  little  restraint  were  im- 
posed by  the  laws;  and  considerable  disorders  were  toler- 
ated at  the  commencement,  no  rational  person  would  expect 
the  evil  to  correct  itself.  Such  an  issue  would  not  be  agree- 
able 10  the  natural  course  of  events.  Whereas,  the  contrary, 
viz.  a  deterioration  in  the  habits  and  morals  of  a  commu- 
nity, at  first  w^ell  organized  and  governed,  is  a  change,  at 
which  no  one  would  be  surprised. 

IV.  The  moral  feelings  of  mankind  are  indicated  by  the 
character,  which  pagan  nations  have  attributed  to  their  dei- 
ties. This  character  is  forcibly,  and  with  great  exactness 
exhibited  in  the  subsequent  lines, 

"  Gods,  partial,  changeful,  passionate,  unjust, 
Whose  attributes  were  rage,  revenge,  and  lust." 

In  what  way  can  we  account  for  the  general  prevalence  of 
ideas,  so  unworthy  of  God,  and  so  inconsistent  with  reason? 
when  a  right  conclusion  was  much  more  obvious,  than  a 
wrong,  why  was  the  latter  generally  made,  the  former  sel. 
dom,  or  never  1  There  must  have  been  a  bias  on  the  mind  ; 
— a  fondness  for  profligate,  rather  than  for  pure  deities.  St. 
Paul  evidently  attributes  pagan  idolatry  not  to  the  difficulty 
of  obtaining  better  opinions  ;  but  to  an  aversion  in  man  from 
the  character  of  Jehovah.  That^  zvhich  may  be  known  of  God, 
is  manifest  in  them.  The  invisible  things  of  him,  from  the  cre- 
ation of  the  world,  are  clearly  seen,  being  understood  by  the  things 


LECTURE    IX.  Ill 

that  are  made,  even  his  eternal  power  and  Godhead :  so  that  they 
are  without  excuse.  When  they  knew  God,  they  glorified  him 
not,  as  God,  neither  were  thankful.  They  did  not  like  to  re- 
tain God  in  their  knowledge.  Therefore  they  changed  the  glory 
of  the  incorruptible  God  into  an  image,  made  like  to  corruptible 
man. 

If  the  Gentiles  did  not  like  to  retain  God  in  their  knowl- 
edge, neither  did  the  Jews.  They  had,  we  have  seen,  wit- 
nessed and  acknowledged  many  illustrious  miracles,  wrought 
by  Jehovah,  in  favor  of  a  religion,  which  declared,  that  the 
gods  of  the  heathen  were  vanity  and  a  lie :  a  religion,  the  im- 
mediate object  of  which,  was  to  preserve  the  nation  from 
idolatry.  To  avoid  apostacy,  there  were  many  reasons  of 
interest,  as  well  as  duty.  Besides  this  there  is  generally 
prevalent  a  strong  partiality  in  favor  of  the  national  religion. 
A  change  in  this  particular  is,  by  the  Deity  himself,  ranked 
among  the  most  extraordinary  events.  Pass  over  the  isles  of 
Chittim  and  see  :  and  send  unto  Kedar,  and  consider  diligently 
and  see,  if  there  be  any  such  thing  :  Hath  a  nation  changed  their 
gods,  which  are  yet  no  gods  ?  It  is  immediately  subjoined  :  But 
my  people  have  changed  their  glory  for  that  which  cannot  prof  t. 

Now,  if  Jews  and  Gentiles  have  shown  unequivocally  a 
dislike  to  the  moral  purity  of  God,  they  have  evinced  beyond 
the  possibility  of  doubt  the  immorality  of  their  own  charac- 
ter. 

Were  there  not  some  moral  taint,  or  wrong  tendency  com- 
mon to  the.  whole  species,  we  might  justly  expect,  to  find 
some  individuals,  not  guilty  of  having  violated  that  law, 
which  is  holy,  just,  and  good  ;  that  law,  every  command  of 
which  has  the  sanction  of  reason.  Of  all  the  remote  islands, 
which  of  later  years,  have  been  discovered,  we  might  natur- 
ally hope,  that  there  would  be  some,  whose  inhabitants,  hav- 
ing learned  the  character  of  God,  from  his  works,  were  ha- 
bituated to  worship  the  eternal  spirit,  in  spirit  and  in  truth. 
But  the  fact  is,  that  these  discoveries  tend  to  establish  the 
doctrine,  we  are  considering.  Wherever  there  are  human 
forms,  there  is  misery  and  vice.     A.  community,  whose  lead 


112  LECTURE    IX. 


ing  object  it  is  to  obey  reason,  cultivate  moral  purity,  and 
secure  tne  favor  of  God,  is  not  to  be  found  on  the  earth. 

Finally  :  Our  opinion  of  mankind  is  generally,  perhaps, 
universally  less  favorable,  in  proportion  to  our  converse 
with  the  world. 

If  a  man  is  credulous,  and  readily  presumes  on  the  cor- 
rect views  of  men,  it  is  commonly  and  justly  remarked,  that 
he  is  ignorant  of  mankind ;  and  that  further  acquaintance 
will  teach  him  better.  This  sentiment  is  usually  expressed 
without  the  most  distant  apprehension  of  the  inference,  to 
which  it  leads. 

From  thf^  preceding  remarks,  it  appears,  that  whatever 
theory  we  adopt  in  accounting  for  the  perverseness  of  man, 
the  fact  is  undeniable  :  and  further,  w  hether  there  is  in  man 
by  nature,  a  wrong  tendency,  a  moral  taint,  or  not,  facts  and 
appearances  are,  and  always  have  been  precisely  as  if  the 
doctrine  were  true  ;  and  extremely  different  from  what  they 
probably  would  have  been,  had  the  doctrine  been  false. 
Greater  disorder  could  not  have  been  expected,  had  men  been 
by  nature  inclined  to  evil :  much  less,  would  have  been  ra- 
tionally expected,  were  they  not  thus  inclined. 


LECTURE  X. 


Human  Depravity. 

Though  many  facts  have  been  mentioned  in  the  preced- 
ing lectures,  highly  dishonorable  to  the  moral  character  of 
man,  there  are  others  of  a  contrary  aspect,  which  are  sup- 
posed to  invalidate  the  conclusion,  to  which  the  former 
would  lead.  If  there  is  much  vice  among  men,  there  is  like- 
wise, it  may  be  thought,  much  virtue.  If  there  is  much  per- 
fidy, idleness,  dissipation,  and  profanity ;  there  is  undeniably 
much  truth,  fidelity,  diligence,  and  temperance,  and  much  de- 
cency  of  manner,  in  treating  things  sacred. 

I  answer,  that  advocates  for  the  doctrine  of  human  de- 
pravity, do  not  deny  the  existence  of  real  virtue  or  holiness 
among  men.  They  only  deny,  that  this  is  the  native  pro- 
duction of  the  human  heart,  or  ever  exists  there,  without  the 
particular  agency  of  the  Almighty.  They  further  suppose, 
that  the  qualities,  which  have  been  mentioned,  such  as  ve- 
racity, temperence,  industr^,  &c.  are  by  no  means  to  be 
considered,  as  conclusive  evidence  of  real  virtue:  i.e.  of 
such  a  state  of  heart,  as  God  and  reason  require ;  since  these 
qualities  are  generally  conducive  to  worldly  advantage. 
Without  veracity  a  man  can  neither  enjoy  reputation,  nor  con- 
veniently transact  business.  Without  temperance  and  indus 
try,  he  will  be  subject  to  the  like  embarrassments.  Profane- 
ness  oi  language,  or  levity  in  regard  to  things  sacred,  exposes 
15 


114  lECTUIiK    X. 

a  man  to  the  displeasure  of  many,  whom  it  is  his  interest  not 
to  ofFend.  An  atheist  therefore,  were  he  a  man  of  prudence, 
would  be  guilty  of  none  of  these  vices. 

But  there  are  many,  you  say,  whose  regularity  of  deport- 
ment evidcntlj^  arises  not  from  considerations  of  present  con- 
venience, but  from  their  belief  in  a  future  retribution.  The 
fact  is  not  to  be  controverted.  But,  before  we  can  use  it 
in  proof  of  moral  goodness,  it  is  necessary  to  ascertain, 
whether  this  abstinence  from  crimes,  proceeds  from  a  lovt 
to  moral  rectitude,  as  such,  or  from  the  year  of  future  punish- 
ment. For,  whether  human  actions  proceed  from  the  fear 
of  temporal,  or  eternal  punishment,  they  are  essentially  the 
same.  If  the  fear  of  being  disgraced,  or  imprisoned  tomor- 
row, be  a  motive,  insufficient  to  constitute  an  action  virtuous, 
it  cannot  be  constituted  such  by  the  fear  of  being  disgraced 
or  punished  beyond  the  grave.  All,  that  can  be  proved  in 
favor  of  a  person,  thus  actuated,  is,  that  a  wrong  disposition 
has  not  the  same  degree  of  ascendency  over  him,  which  it 
might  have  over  some  others,  in  the  like  circumstances.  It 
will  hardly  be  asserted  by  any  person,  in  the  least  habit- 
uated to  contemplate  moral  subjects,  that /ear  of  personal 
disadvantage  or  suffering  is  essentially  xyirluous.  Therefore, 
so  far,  as  that  regularity,  observable  among  men,  is  the  re- 
sult of  no  higher  principal,  than  fear,  it  affords  no  evidence 
of  human  virtue.  It  only  proves,  that  vice  or  moral  corrup- 
tion, has  not  taken  such  entire  possession  of  the  mind,  as  to 
exclude  from  it  all  considerations  of  reason  and  personal  in- 
terest. 

A  plausible  objection  to  the  doctrine,  wc  are  endeavoring 
to  prove,  may  be  supposed  t(/arise  from  those  social  feel- 
ings, and  those  attachments  of  consanguinity,  which  are  ex- 
tensively if  not  universally  discoverable  among  men. 

I  answer;  ?/ these  social  feelings  are  indeed  virtuous,  or 
morally  good,  the  objection  is  much  to  the  purpose ;  and 
although  it  would  not  invalidate  the  proofs,  already  adduced 
o(  general  depravity,  it  would  prove  that  there  is,  in  the  heart 
of  man,  by  nature,  real  virtue,  yet  remaining. 


LECTURE     X.  116 

Social  feelings,  parental  affection,  &c.  are  amiable  quali- 
ties, essential  to  the  existence  of  civil  society,  and  extreme- 
ly conducive  to  the  happiness  of  man  :  but  there  is  nothing 
in  them,  I  apprehend,  either  virtuous  or  vicious.  One  man 
is  naturally  inclined  to  cheerfulness  ;  another  to  gravity.  This 
difference  probably  arises  from  bodily  organization. 

But  whether  it  does  «r  does  not,  there  is  nothing  of  mo- 
rality in  it.  To  ascertain  the  moral  character  of  a  man,  we 
do  not  inquire,  whether  he  is  naturally  cheerful  or  gloomy. 

The  reasons  for  believing,  that  social  feelings,  parental 
affection,  &c.  though  they  may  be  under  the  influence  of 
moral  principles  are  not  of  themselves  moral  qualities,  are 
the  following : 

I.  They  are  by  no  means  proportionate,  to  the  good  or 
bad  characters  of  men.  In  some  persons,  whose  lives  are 
dishonest,  impure  and  pro/ane,  you  perceive  parental  affection, 
as  strong  as  ,it  is  in  the  most  virtuous.  Crimes  the  most 
atrocious  have  been  perpefj-ated  under  the  influence  of  pa- 
rental feelings.  Nor  does  the  strongest  friendship  for  an 
individual  necessarily  prove  any  real  love  ,of  virtue.  It  was 
the  excessive  fondness  of  Achilles  for  Patroclus,  which  in- 
duced him  to  sacrifice  human  victims,  and  to  express  the 
barbarous  desire  of  feeding  on  the  body  of  Hector.  It  was 
the  friendship  of  Zophyrus  for  Darius,  which  induced  him 
voluntarily  to  mangle  and  mutilate  his  own  person :  But 
these  sufferings  were,  in  regard  to  the  Babylonians,  the  cov- 
ering of  deep  dissimulation,  and  perfidy. 

Virtue  sometimes  requires,  not  indeed  to  eradicate  these  feel- 
ings ;  but  to  act  in  opposition  to  their  dictates.  Instance  the 
elder  Brutus,  whom,  as  magistrate,  duty  required  to  punish 
his  own  sons  for  conspiring  against  the  State.  Now,  if  the 
social  parental  affections,  were  in  themselves  morally  good, 
the  stronger  those  affections  were,  the  more,  other  things  be- 
ing equal,  would  fJiere  be  oi  moral  goodness :  or,  if  these 
affections  be  the  result  of  moral  goodness,  when  they  are 
strongest  the  heart  must  of  necessity  be  the  most  virtuous. 
It  may  be  replied  that  in  the  cases,  above  mentioned,  the 


116  LECTURE    X. 

irregularity  proceeds  from  the  excessof  a  virtuous  principle. 
Bj  the  term  virtuous  principle^  must  be  meant  either  virtue 
itself,  or  something  distinct  from  it.  If  the  latter,  i.  e.  if  so- 
cial affections  be  something  distinct  from  virtue,  it  is  pre- 
cisely what  I  have  endeavored  to  prove.  But,  if  by  virtu- 
ous principle,  is  meant  virtue  or  moral  goodness;  the  objec- 
tion implies,  that  moral  evil  arises  from  an  excess  of  moral 
goodness.  Now  moral  goodness  consists  in  conformity  to 
the  requirements  of  God.  It  is  therefore  just  as  absurd  to 
speak  oi excess  in  virtue,  as  of  excess  in  the  straightness  of 
a  line.  It  is  just  as  absurd,  to  say  that  criminal  irregularity 
can  arise  from  excess  of  virtue,  as  to  say,  that  two  lines  may 
coincide  so  precisely,  as  not  to  coincide  at  all. 

II.  My  other  reason  for  believing,  that  the  social  feelings, 
and  the  attachments  of  consanguinity,  are  neither  virtuous 
nor  vicious,  is,  that  they  are  not  peculiar  to  moral  agents. 
Many  irrational  animals,  by  associating  together,  contract  a 
fondness  lor  each  other:  and,  as  to  the  quality  of  attach- 
ment to  their  young,  it  is  no  less  strong  in  the  lion  and  tyger, 
than  in  the  sheep  and  the  dove.  Now,  if  these  qualities  are 
common  to  all  animals,  whether  they  possess  reason  or  not, 
and  whether  their  natures  be  mild  or  ferocious,  their  exis- 
tence in  man  proves  nothing,  as  to  his  moral  character. 

You  will  reply,  perhaps,  that  however  plausible  this  con- 
clusion appears,  there  must  be  some  sophistry  in  the  argu- 
ment, as  St.  Paul,  in  his  epistles  to  the  Romans,  and  to  Tim- 
othy, (Rom.  i.  31.  2  Tim.  iii.  3.)  mentions  the  want  of  nat- 
ural affection,  as  evincing  extreme  wickedness.  If  the 
quality  itself  were  not  morally  good,  its  absence  you  imagine, 
could  not  be  evil. 

I  answer,  that  this  inference  is  not  the  legitimate  offspring 
of  the  premises.  Il  does  not  certainly  follow,  that  a  quality 
is  morally  good,  because  the  want  of  it  proves  moral  disor- 
der. Were  a  judge  on  the  bench,  after  examining  the  evi- 
dence on  both  sides,  clearly  to  perceive  where  the  truth  lay, 
no  person  would,  from  this  circumstance  merely,  form  any 
conclusion,  as  to  his  moral  character.     His  perception  of  the 


LECTURE  X.  117 

fruth  might  be  no  more  virtuous,  than  his  perception  of  the 
witness,  who  gave  testimony.  But  another  Judge,  having  the 
same  cause  under  the  same  circumsnuiccs,  might  be  so 
much  governed  by  his  passions  or  interest,  as  not  to  per- 
ceive the  truth  ;  in  consequence  of  which  he  forms  a  wrong 
decision.  In  the  latter  case,  the  wrong  decision  proves  the 
vice  of  the  Judge ;  though  a  right  decision  would  not  have 
proved  his  virtue.  Again :  Voluntary  intemperance  al- 
ways proves  vice  ;  but  it  is  not  true,  that  voluntary  temper- 
ance always  proves  virtue.  So,  the  telling  of  truth  is,  in 
itself,  neither  virtuous  nor  vicious ;  but  the  telling  of  that, 
which  is  not  true,  is  good  evidence  of  moral  depravity.  It 
may,  in  like  manner,  be  true,  that  natural  affection  is  not  a 
m(^ral  quality  ;  and  yet,  that  it  always  exists  in  man,  till 
smothered  or  extinguished  by  excessive  crimes. 

Let  us  next  consider  what  evidence  the  scriptures  give  con- 
cerning the  character  of  man. 

As  they  were  given  by  the  inspiration  of  God,  their  testi- 
mony, if  rightly  understood,  fully  substantiates  anj'-  doc- 
trine. But,  when  facts  are  contrary  to  the  seeming  im- 
port of  any  passage,  there  is  a  strong  presumption,  that  the 
seeming  is  not  the  real  import.  As  to  the  moral  condition  of 
man,  faots  and  the  most  obvious  sense  of  scripture  perfectly 
coincide. 

I.  The  object  of  our  Saviour's  advent  implies,  that  the 
character  of  man  is  vitiated :     The  son  of  man  came  to  see  hand 
to  save  that  which  was  lost :     Again,  the  son  of  man  came  into  the 
world  to  save  sinners.     It  is  likewise  asserted,  that  Christ  tast- 
ed death  for  every  man  ;  that  he  gave  his  life  for  the  world.     It 
appears  then,  that   our  Lord's  coming  had  relation    to  the 
state  of  the  whole  human  race.     But  if  his  coming  had  re- 
lation  to  the  whole  human  race,  and  the  object  of  it  was  to 
save  sinners^  it  follows,  that  all   men  were  of  this  character. 
And  further,  as  the  object  of  his  coming  is  declared,  in  oth- 
er words,  to  be  the   salvation  of  them   that  were  lost,  it  fol- 
lows, that   this  too,  was  universally  the  condition  of  man. 
The  former,  perhaps,  would  be  more  readily  conceded,  than 
the  latter.     If  man   is  accountable ;  if  there  is  in  existence. 


118  LECTURE    X. 

such  a  thing  as  moral  obligation,  the  moral  delinquency  of 
man  cannot  be  questioned.  No  one  will  assert,  that  man  is 
entirely  innocent :  but,  from  these  passages  of  scripture,  it 
appears,  that  his  departure  from  innocence  is  such,  as  to  ex- 
pose him  io  perdition. 

II.  Christ  speaks  of  the  world,  as  being  hostile  to  his  re- 
ligion. (John  vii.  7.)  The  world  cannot  hate  you,  but  me  it 
hateth ;  because  I  testify  of  if,  that  the  works  thereof  are  evil. 
Here  are  two  important  assertions;  1.  That  the  works  of 
mankind  are  evil ;  2.  That  they  hated  our  Saviour  for  ex- 
hibiting this  truth. 

Those,  who  follow  the  example  and  doctrines  of  Christ, 
are  said  to  be  a  community,  acting  on  moral  principles,  dif- 
fering from  those,  which  influence  the  world  in  general. 
They  are  not  of  the  world,  even  as  I  am  not  of  the  world.  In 
connexion  with  this,  Christ  repeats  the  idea,  which  has  been 
just  noticed,  viz.  that  there  is  hostility  between  his  disciples 
and  other  men ;  /  have  given  them  thy  word ;  and  the  world 
hath  hated  them.  The  same  sentiment  is  often  conveyed  in 
the  same  words.  The  least,  that  can  possibly  be  meant  by 
such  language,  is,  that  the  general  current  of  human  feelings 
is  less  favorable  to  christians  on  account  of  their  religion. 
But,  so  far  as  christians  obey  their  religion,  they  resemble 
their  master,  and  him,  by  whom  their  master  was  sent.  This 
is  not  merely  an  inference  now  made  ;  it  was-expressly  as- 
serted by  our  Saviour,  who  said.  They  have  both  seen  and  hat- 
ed both  me  and  my  father.  There  was  then  at  least  in  all, 
to  whom  this  language  applied,  a  dislike  of  moral  rectitude ; 
a  dislike  of  good  men,  of  Christ  and  of  the  Father.  Con- 
sidering what  was  shown  under  the  last  particular,  viz.  that 
the  gospel  declares  all  men  to  be  sinners,  even  in  so  high  a 
degree,  as  to  be  exposed  to  perdition,  it  seems  unreason- 
able to  limit  the  term  world,  in  the  preceding  passages,  in 
which  Christ  speaks  of  the  world's  enmity  to  his  religion  : 
or  to  suppose,  that  none  are  comprehended  in  it,  but  certain 
individuals  of  uncommon  depravity. 

III.  That  infernal  being,  to  whom  the  scriptures  give 
ihe  name  of  Satan,  or  the  Devil,  is  denominated  the  god  of 


LECTURE    X.  119 

this  world.     His  devotees  are  therefore,  the  inhahilants  of  this 
world.     They  arc,  therefore,  obedient  to  his  dominion.     It 
would  be  easy  to  show,  that  not  an  evil  principle  merely,  but 
an  intelligent  agent  is  here  meant.     But  let  it,  if  you  please,  be 
conceded  for  a  moment,  that  by  the  term  Satan  is  m£ant  a 
principle   of  evil;  the  consequence   is  not  less  formidable; 
viz.  that  mankind  are  under  the  influence  of  an  evil  principle. 
IV.  In  the  eight  chapter  ofG^-nesis,  is  a  passage,  strik- 
ingly to  the  present  purpose.     The  Lord  said  in  his  hearty  I 
xoill  not  again  curse  the  ground  any  more  for  mart's  sake  ;  for 
the  imagination  of  man's  heart  is  evilfromhis  youth.     Of  those 
stronger  passages  in  the  sixth  chapter,  asserting,  that  every 
imagination  of  maiis  heart  is  only  evil  continually,  it  may  be 
plausibly  said,  that  they  describe  not  the  character  of  lyian- 
kind^   but  of  that  generation.     But  the  sense  of  these  words 
in  the  8th  chapter,  cannot  be  thus  limited.     They  relate  not 
to  any  detachment  of  men ;  but  to  the  whole  mass.     And,  so 
far,  as   our  subject  is  concerned,  it  is  perfectly  immaterial, 
whether  the  passage   be  read /or,  or  although   the  imagina- 
tion of  man's  heart   is  evil  from  his  youth  :  as  this  particle 
has  no  effect  on  the    proposition,   but  only  on  its  connexion 
with  what  precedes.     If  the  term /or    be   exchanged  for  al. 
though,   the  sense  will  be,  /   will  not  again   curse  the  ground 
for  man's   sake,  although  the  imagination  of  his  heart  being 
evil  from  his  youth,  his  wickedness  may,  on  some  future  oc- 
casion, become  as  enormous,  as   was  theirs,  whom  the  flood 
destroyed.     If  the  word  for  be  retained,   the  meaning  will 
be,   but  in  a  small  degree,  different.     I  will  not   again  curse 
the  ground  for  man''s  sake,  for  the  imagination  of  his  heart  is 
evil  from  his  youth  ;  and  therefore,  his   future  crimes   may 
call  for  continual  repetitions  of  this  exterminating  judgment. 
The  moral  disorder  of  the  human  heart,  is,  on  cither  suppo- 
sition, asserted  with  equal  clearness. 

V.  That  mankind,  in  the  gross,  are  sinners,  and  to  such  a 
degree,  as  to  be  exposed  to  divine  wrath,  is  further  proved 
by  the  apostle's  declaration  in  the  2d  chapter  of  his  epistle 
to  the   Ephesians.     Among  zohcnn  ive-  all  had  our  conversation 


120  LECTURE    X. 

ill  the  world,  and   loere  by  nature  children  of  zvrath^   even  as 
others. 

The  connexion  of  the  passage  is  this.     In  the  latter  part 
of  the  preceding  chapter,  the  apostle  had  mentioned  the  moral 
change,  which  had  been   produced  in  the  character  of  the 
Ephesians,  under  the    figure  of  a  resurrection,   or   revival : 
comparing  the  power,  by  which  it  was  effected  to  that,  which 
the  Father  exerted  in  raising  Christ  from  the  dead.     By  the 
introduction  of  this  comparison,  he  is,  according  to  his  man- 
ner, led  off  for  a  moment  from  his  subject,  and  resumes  it  in 
the    beginning  ftf  the   2d  chapter,  which   begins  thus,  And 
you  hath  he  quickened,  or  brought  to  life,  who  were  dead  in  tres- 
passes and  sins  :  wherein  in  time  past  ye  walked  according  to 
the  course  of  this  loorld,  according  to  the  prince  of  the  power  of 
the  air,  the  spirit,  that  now  worketh  in  the  children  of  disobedi- 
ence.    That,  thus  far,  Gentiles  are  meant  is  conceded  with- 
out controversy.     It   immediately  follows,  Among  whom   we 
all  had  our  conversation  in  time  past,  in  the  lusts  of  our  fesh, 
fulfilling  the  desires  ofthefiesh  and  of  the  mind  ;  and  were  by 
natiire children  ofwrath^  even  as  others.     It  will  be  allowed,  I 
think,  that  nothing  can  be  more  natural,  than  to  understand 
the  apostle,  as  speaking,  in  this  latter  quotation,  of  christians 
in  general,  comprehending  both  Jews  and  Gentiles.     Had 
that  been  his  design,  he  could  not  have  used  more  appropri- 
ate language.     He  had  charged  the  Gentile  converts  with 
having  lived  in  great  profligacy  :  and  then  subjoins,  that  this 
gloomy  representation  may  be  ajiplied  generally  to  the  char- 
acter of  christians,  previously  to  their  embracing  Christiani- 
ty ;  for  they  all  had  the  same  origin,  and  were  by  nature  in- 
clined to  sin,  even  as  others. 

There  is,  however,  an  explanation  of  the  text,  which,  if 
trik?,  destroys  its  pertinency,  as  it  respects  the  purpose,  for 
which  it  is  now  adduced.  The  two  prominent  points  of  this 
explanation  are,  1.  That  the  apostle  does  not  here  speak 
of  christians  in  general,  but  of  Gentiles.  2.  That  by  nature 
is  meant  custom.  As  to  the  first,  it  is  said,  when  the  apostle 
had  reminded  those  of  the  Ephesian  church,  who  had  been  t 


LECTURE    X. 


121 


Gentiles,  what  their  chiiractcr  formely  wn?,  he  adds,  such 
was  the  character  of  us  all,  who  were  Gentiles ;  and  we  were 
by  nature,  i.  e.  by  custom,  children  of  wrath,  even  as  other 
Gentiles.  It  must  he  considered,  as  a  great  inconvenience, 
to  say  the  least,  attending  this  explanation,  that  St.  Paul  was 
not  a  Gentile ;  and,  therefore,  if  he  ranked  himself  among 
them,  it  was  by  mere  courtesy.  In  this  chapter,  let  it  be 
noticed,  he  speaks  distinctly  of  Jews  and  Gentiles;  of  the 
wall  of  partition,  which  had  formely  kept  them  separate; 
which  wall  was  then  to  be  demolished.  Now,  it  is  highly 
unreasonable  to  suppose,  that  St.  Paul,  when  distinguishing 
Jews  from  Gentiles,  should  take  himself  from  the  Jews,  to 
whom  he  belonged,  and  rank  himself  among  the  Gentiles,  to 
whom  he  did  not  belong.  The  fact  seems  to  be  this,  that 
when  the  apostle  uses  the  term,  ye,  throughout  this  whole 
chapter,  he  designates  Gentiles  particularly:  where  he  uses 
the  terra,  we,  he  speaks  of  christians  in  general,  whether  of 
Jewish  or  Gentile  origin  ;  and  when  speaking  of  the  Jews 
distinctly,  he  mentions  them  in  the  third  person:  e.  g.  in 
verse  seventeen  ;  Christ  came  and  preached  peace  to  you,  that 
were  afar  off,  i.  e.  to  the  Gentiles,  and  to  them,  that  were 
nigh,  i.  e.  the  Jews.  If  he  meant  to  rank  himself  with  the 
Gentiles,  why  did  he  not  say,  Christ  came  and  preached 
peace  to  us,  that  were  afar  off?  We  surely  ought  not  with- 
out necessity  to  suppose,  that  the  writer  uses  the  terms  we 
and  ye  indiscriminately;  but  necessity  is  so  far  from  requir- 
ing this,  that  on  such  a  supposition,  the  chapter  is  far  less 
intelligible.  Besides,  that  these  terms  are  not  thus  indis- 
criminately used  throughout  the  chapter,  is  conceded  by  the 
advocates  of  this  explanation. 

Hence  it  is  reasonable  to  believe,  that  when  the  apostle 
said,  we  all  are,  by  nature,  children  of  wrath,  even  as  others,  he 
spake  in  general  terms,  and  had  no  distinct  reference  to 
Gentile  converts. 

The  second  important  point  in  the  explanation,  which  we 
are  considering  is, that  the  ievmnature,  as  used  m  this  place, 
means  nothing  more  than  custom.     Should  this  prove  a  just 

16 


122  LECTURE   X. 

remark,  it  would  not,  in  any  measure,  invalidate  the  conclu- 
sion, that  mankind  are,  by  some  means  or  other,  children  of 
wrath :  it  onlj^  relates  to  the  manner  of  their  becoming  such. 
But  the  remark  itself,  though  it  has  all  the  aid,  which  learn- 
ing and  talents  can  give,  still  remains  destitute  of  any  sup- 
port from  the  common  use  of  the  term  in  the  New  Testament. 
It  is  there  invariably  used  in  its  ordinary  signification. 
The  fourteenth  verse  of  the  eleventh  chapter  of  1.  Corinthi- 
ans, affords  no  exception.  The  apostle  is  there  shewing  the 
propriety  of  preserving  a  distinction  between  the  habus  of 
men  and  women,  and  the  indecency  of  annihilating  this  dis- 
inrtion.  "  Doth  not  even  nature  itself  teach,  that  if  a  man  have 
Ions:  hair,  it  is  a  sharne  xmto  him  ?"  "  The  emphasis  used, 
Kvrri  'tj  qvoig,  natui-e  itself,  shows,  saith  an  able  writer, 
that  the  auttior  does  not  mean  custom,  but  nature  in  its  prop- 
er sense.  It  was,  indeed,  long  custom,  which  made  having 
the  head  covered  a  token  of  subjection,  and  of  a  feminine 
habit  and  appearance:  but  nature  itself,  nature,  in  its  prop- 
er sense,  teaches,  that  it  is  a  shame  for  a  man  to  appear  with 
the  established  signs  of  the  female  sex,  and  with  significa- 
tions of  inferiority."  On  the  subject  before  us,  the  opinion 
of  Celsus  ought  not  to  pass  without  observation.  "  This  is  in- 
deed, very  true,"  saith  he,  "  thai  mankind  is,  someway,  nat- 
urally disposed  to  sin."  (Glass,  iv.  322.)  If  it  be  asked, 
what  is  meant,  when  we  say,  that  the  doing  of  wrong  is  nat- 
ural to  man ;  I  answer,  That  moral  course  may  be  consid- 
ered, as  natural  to  man,  which,  without  any  divine  influ^^nce 
on  the  heart,  he  generally  or  universally  pursues.  That 
may  be  considered,  as  not  being  natural  to  man,  which,  with- 
out such  influence,  he  seldom  or  nevtr  [)ursues.  Now,  it  is 
the  language,  both  of  Jewish  and  christian  scriptures,  that 
holiness,  or  moral  rectitude  is  the  result  of  divine  operation. 
Jesus  said,  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God:  he  informs  us  afterwards,  that  to  be  born 
again  is  the  same  thing,  as  to  be  born  of  God.  The  altera- 
tion expressed  by  this  language,  is  doubtless  of  a  moral  kind. 
Previously,  therefore,  to  this  change,  extraneously  produced. 


LECTURE     X.  123 

theiT  is  a  want  of  moral  qualifications  for  heaven ;  i.  e.  there 
is  a  want  of  piety,  a  want  of  real  virtue.  But,  if  piety,  or 
real  virtue  would  not  exist  in  the  heart,  without  the  agency 
of  God,  a  want  of  this  quality  is  natural  to  man.  The  term, 
which  Christ  used,  in  his  discourse  with  Nicodemus,  is  as 
general,  as  can  be  conceived.  He  does  not  say,  "  except  a 
heathen  be  born  again;"  nor,  "except  an  extravagant  prof- 
ligate be  born  again  :"  but  "  except  any  man  be  born  again, 
he  cannot  see  the  kingdom  of  God. 

Finally,  the  doctrine  in  question  receives  much  support 
from  the  eighth  chapter  of  the  epistle  to  the  Romans.  The 
inspired  writer  there  considers  the  whole  human  family,  as 
consisting  of  those.,  ivho  are  in  the  fleshy  and  those.,  zoho  ore  in 
the  spirit.  The  character  of  the  former  is,  that  they  mind  the 
things  ofthejlesh ;  the  character  of  the  latter,  that  they  mind 
the  things  of  the  spirit.  It  is  implied  further,  that  all  would  be 
of  the  former  description,  i.  e.  all  would  make  the  present 
world,  the  center  of  their  desires  and  efforts,  were  none  the 
subjects  of  an  external  influence.  Ye  are  not  in  the  fesh,  but 
in  the  spirit,  if  so  be  the  spirit  of  God  dwell  in  you.  As  many 
as  are  led  by  the  spirit,  they  are  the  sons  of  God.  But  if  any 
man  have  not  the  spirit  of  Christ,  he  is  none  of  his. 

It  would  be  easy  to  multiply  quotations  of  the  same  im- 
port. Now,  when  we  consider  the  nature  of  the  christian 
economy  ;  the  object,  which  it  has  professedly  in  view  ;  the 
passages,  already  quoted,  relating  to  the  character  of  man  ; 
when  we  consider  the  testimony  of  ancient  and  modern  his- 
tory; the  conduct  of  men,  whether  civilized  or  barbarous  ; 
whether  enveloped  in  the  horrors  of  Gentile  superstition,  blest 
whh  fhat  partial  light,  which  dawned  upon  the  Jews,  or  en- 
jojMng  the  unmixed  radiance  of  Christianity;  when  we  ob- 
serve, in  a  country,  professing  to  acknowledge  the  divine 
origin  of  this  light,  crimes,  various  and  without  number ; 
universal  unwillingness  to  make  the  Supreme  Being  the  sub- 
ject of  contemplation  or  discourse :  especially  when  we  look 
into  our  own  hearts,  and  perceive  a  perverted  taste,  aversion 
from  the  commands  of  reason,  and  the  Almighty ;  conscience 
asserting  the  claims  of  rectitude,  and  the  will  pertinaciously 


124  LECTURE   X. 

refusing  them ;  when  we  view  all  these  considerations  in 
their  connexion,  one  with  another,  is  it  reasonable  to  deny 
the  universal,  and  native  depravity  of  man  ?  Though  it 
sho'.jld  be  allowed,  as  doubtless  it  must,  that  there  are  con- 
siderable diflkulties,  attending  the  doctrine,  the  denial  of  it 
is  accompanied  by  those,  which  are  still  greater.  IVlay  God 
enable  us  to  seek  truth  with  impartiality,  and  in  all  cases  to 
give  that  degree  of  assent,  which  is  proportionate  to  the  evi- 
dence exhibited. 


LECTURE  XI. 


Human  Depravity. 

My  present  object  is, 

I.  Briefly  to  inquire  as  to  the  extent  or  degree  of  th?it  cor- 
ruption, the  existence  of  which,  1  have  before  endeavoured 
to  prove  : 

II.  To  notice  some  objections  to  the  doctrine  in  question 
additional  to  those,  which  have  been  already  mentioned  : 

III.  Inquire,  whether  there  is  any  connexion  between  the 
sin  of  our  first  parents,  and  the  present  moral  character  of 
their  descendants. 

I.  As  to    the    extent  or   degree  of  that    corruption,   the 
existence  of  which    I    have   endeavoured   to    prove.     It   is 
not  implied,  in  the   remarks  which   have  been  made,  that 
the  disorders,  common  to  the  human    heart,  are  the  greatest 
conceivable.     The  scriptures,  with   great  clearness  and  fre- 
quency, inform  us,   that  there  will  be   diversity,  not  only  in 
the    rewards,  bestowed  on   the  righteous,  but  in  the   suffer- 
ings, endured  by  the  wicked.     Though  the  wicked  will  find 
no  period  to  their  punishment,  the  degree  awarded  to  some, 
will  be  less,  than  that  inflicted  on  others.     He,  who  knows  not 
his  LorcVswill^  and  does  things  worthy  of  stripes^  will  be  beat- 
en with  less  severity,  than  he,  who  does  the  same  things  with 
more   distinct  knowledge   of  his  duty.     On   the  sinners  of 
Sodom  and   Gomorrah,  Tyre  and  Sidon,  will  doubtlfss   be 
laid,  in  the  day  of  judgment,  no  common  burden  of  infamy 
and  pain  ;  which  will,  however,  be  exceeded  by  theirs,  who 
contemned  the  personal  ministry  of  Jesus  Christ.     Punish- 
ment will  be  proportionate  to  guilt.     Therefore,  all  sinners 
are  not,    in  the  same  degree,  guilty.     But   in  one  particular, 
there  is  universal  similarity.     They  are  all  destitute  ol  that 


126  LECTURE   XI. 

holiness,  or  moral  goodness,  which  is  implied  in  love  to  the 
Supreme  Being.  If  not,  all  the  difference  between  those 
whom  God  will  receive,  and  those  whom  he  will  reject,  con- 
sists not  in  the  nature  of  their  characters,  but  in  their  de- 
grees of  goodness.  Those,  who  have  much  of  divine  love, 
will  be  received,  and  made  eternally  glorious;  those,  who 
have  little  of  this  quality,  are  made  the  objects  of  th^ir  Mak- 
er's displeasure.  Now,  it  would  be  quite  inconsistent  with 
the  general  import  of  scripture,  to  suppose,  that  any,  who 
have  any  sincere  affection  for  their  Creator,  on  account  of 
his  moral  rectitude,  will  be  treated  as  incorrigible  enemies. 
But  if  the  moril  character  of  God,  is  not  the  object  of  our 
love,  such  love  cfiii  neither  be  the  foundation  of  virtue,  nor 
nec'^ssarily  connected  with  it. 

Further:  It  is  assrrted  by  St.  Paul,  in  his  epistle  to  the 
Romans,  tiiat  lUey  zoko  are  in  the  flesh  cannot  please  God.  (Ro- 
mans, viii.  8.)  What  is  meant  by  this  term,  appears  by  the 
connexion,  in  which  it  stands.  Those  to  whom  this  term 
applies,  and  those  who  are  led  by  the  spirit,  constitute  the 
whole  human  family.  Persons  of  the  latter  description,  are 
called  the  sons  of  God  ;  and  it  is  s  n'd  concerning  them,  that 
they  shall  live :  Of  the  others,  who  live  after  the  flesh,  it  is 
said,  they  shall  die.  But  this  assertion  is  true  m  relation  to 
all,  who  are  not  led  by  the  spirit.  Of  all  such,  then  it  is  true, 
that  they  cannot  please  God.  Of  persons,  who  have  love  to 
the  Supreme  Being,  on  account  of  his  holiness,  or  moral  rec- 
titude, this  cannot  'be  asserted.  Therefore,  all,  who  are  not 
led  by  the  spirit,  are  destitute  of  this  quality  ;  and  conse- 
quently of  all  virtue,  of  which  this  quality  is  the  founda- 
tion. 

It  is  further  said,  that  the  carnal  mind  is  enmity  apr^ainst  God : 
that  it  is  not  subject  to  the  law  of  God  ;  neither  indeed  can  he. 
It  cannot  be  questioned,  that  the  carnal  mind  is  the  mind  of 
those,  who,  agreeably  to  the  apostle's  language,  are  in  the 
flesh.  As  the  apostle  must  have  had  some  meaning,  when 
he   asserted,  concerning  such  persons,  that  their  minds   are 


LECTURE  XI.  127 

mmity  against  God,  to  ascrrtain  Iii.s  meaning,  muRt  he  an  ob- 
ject uorlli  incjuiry.  That,  men  have  a  dislike  to  all  re- 
straints, whether  civil  or  divine,  which  they  halMtuall^y  dis- 
regard, will  hardly  be  doubted.  They,  who  habitu  illy  re- 
fuse compliance  with  the  laws  of  God,  must  dislike  (hose 
laws.  Though  their  reason  may,  their  hearts  do  not  ap- 
prove them.  But  these  laws  are  an  expression  of  the  char- 
acter of  God.  If,  therefore,  they  dislike  the  one,  it  is  im- 
possible, that  they  should  not  dislike  the  other.  It  is  certain 
then,  that  those  who  do  not  live  after  the  sjom/,  dislike  the 
divine  moral  character.  That  they  are  not  subject,  i.  e.  not 
obedient  to  the  divine  law,  is  beyond  dispute. 

Suppose  further,  that  persons,  thus  disliking  their  Maker, 
as  a  moral  being,  should  reflect  that  his  law  will  be  execut- 
ed, and  the  punishment  which  it  threatens,  will  be  inflicted, 
would  it  not  follow,  as  a  natural  consequence,  that  their  feel- 
ings of  dislike  would  be  increased?  Were  they  not  restrain- 
ed by  iear,  and  had  they  nothing  further  to  hope  from  the 
Almighty,  would  not  their  dislike  thus  increased  to  violent 
enmity,  be  expressed  by  words  ?  A  disloyal  subject  under 
an  earthly  monarchy,  while  persevering  in  sedition  or  diso- 
bedience, thereby  exposing  himself  to  punishment,  would,  as 
a  matter  of  course,  not  only  dislike  the  government,  but  de- 
sire a  revolution ;  which  revolution  he  would  effect,  were 
power  suflicient  lodged  in  his  hands.  While  convinced  of 
of  the  impracticability  of  such  an  enterprise,  he  may  never 
express  such  a  wish,  nor  perceive  it  distinctly  formed  in  his 
mind.  Now,  if  disobedience  has  the  same  expression  in  re- 
gard to  the  divine  government,  which  it  doubless  has  in  re- 
lation to  civil  government,  it  follows,  that  the  wicked  man's 
dislike  of  the  law,  and  consequently  of  the  character  of  God, 
would,  under  certain  circumstances,  lead  to  measures,  most 
strikingly  impious. 

That  we  may  understand  still  more  distinctly  the  apostle's 
assertion,  that  the  carnal  mind  is  enmity  against  God,  let  it  be 
considered,  under  what  circumstances,  one  man  becomes  the 
enemy  of  another.     These  are  an   opposition   of  charac- 


128  LECTURE   XI, 

ter  and  interest.  If  there  is  a  man,  whom  I  know  to  be  of 
such  a  character,  as  to  view  mine  with  unvarying  displeas- 
ure or  abhorrence,  and  who  is  preparing  to  inflict  heavy 
sufferings  in  proof  of  such  displeasure,  my  feelings  towards 
that  person  are  not  those  of  friendship,  but  hostility.  I^ow 
the  wicked,  if  they  view  the  subject  justly,  know  that  Deity 
is  of  such  character,  as  to  contemplate  theirs  with  displeas- 
ure ;  and  that  he  is  preparing  to  inflict  heavy  sufferings  in 
proof  of  this  displeasure.  Must  there  not  be  the  same  in. 
ference  m  this  case,  as  in  the  other  ? 

But  wicked  men,  you  reply,  are  not  conscious  of  possess- 
ing a  mind,  hostile  to  their  Maker.  1'he  remai'k  is  true  r 
but  admission  of  its  truth  imposes  no  necessity  of  relinquish- 
ing the  doctrine  in  question.  Suppose  the  best  created  be- 
ing in  the  Universe  were  in  comj)any  with  the  worst :  while 
each  was  ignorant  of  the  other's  character,  there  would  be 
no  actual  hostility.  Were  two  persons,  between  whom  there 
had  been  a  settled  enmity,  brought  together,  under  circum- 
stances, which  prevented  each  from  knowing  the  other,  no 
unfriendly  feelings  would  be  excited.  Yet  they  are  in  truth 
enemies.  In  like  manner,  if  sinners  mistake  the  attributes 
and  requirements  of  God,  fancying,  that  no  great  difference 
exists  between  his  character  and  theirs,  it  is  easy  to  perceive, 
why  they  are  not  conscious  of  any  hostility.  Although 
they  should,  in  words,  acknowledge  the  extent  of  his  de. 
mands,  yet  if  they  never  make  these  the  subjeqt  of  deliber- 
ate reflection,  or  if  they  suppose,  that  he,  who  makes  these 
demands,  will,  in  some  way  or  other,  dispense  with  them, 
feelings  of  enmity  are  not  likely  to  be  perceived. 

In  using  the  term  enmity  against  God,  in  application  to  the 
human  heart,  we  mean  nothing  more,  than  that  state  of  feel- 
ing, which  necessarily  results  to  a  corrupt  being,  from  conr 
templating  the  divine  rectitude,  in  connexion  with  a  full  per- 
suasion of  his  own  exposure  to  punishment,  in  consequence 
of  his  opposition  to  this  rectitude.  There  can  be  no  par- 
ticular excellence  in  anv  sound,  or  combination  of  letters. 
Extreme  attachment  to  this,  or  to  anj^  other  term,  is  not  to 


LECTURE    XI.  129 

be  justified.  As  the  object  of  language  is  to  convey  ifle:\s, 
whenever  a  term  is  found  to  be  often  misunderstood  ;  to  con- 
vey more  or  less  than  the  speaker  designs,  it  ought  to  be 
fully  explained,  or  disused.  But  no  pers.m,  I  am  persuad- 
ed,  who  believes,  that  the  hearts  of  wicked  men  are  desti- 
tute of  any  affection  to  virtue  or  holiness,  will  condemn  the 
term  enmity,  as  in  itself  improper. 

I  shall  now  in  the  2nd  place  notice  some  objections  to  the 
doctrine  in  general,  additional  to   those,  already  mentioned. 

I.  It  is  said,  if  sinning  is  natural,  man  cannot  be  blame 
worthy. 

You  will  recollect  what  was  said  in  the  last  lecture  ;  viz. 
"  That  may  be  considered,  as  natural  to  man,  which,  with- 
out any  divine  influence,  he  generally  or  universally  pur- 
sues." The  question  then  is,  whether  a  man  ceases  to  be 
blame  worthy,  because,  without  divine  influence  on  the  heart, 
he  generally  or  universally  pursues  a  course  of  disobedi- 
ence. Let  this  question  be  considered,  1st,  on  the  ground 
of  necessity,  2nd,  on  the  ground  of  freedom.  They,  who 
believe  in  the  doctrine  of  necessity,  whether  on  the  prin- 
ciple of  Mr.  Edwards  or  Dr,  Priestly^  can  with  no  consis- 
tency, urge  this  objection.  They  suppose,  that  all  actions 
through  the  Universe,  are  necessary.  Yet  they  believe,  that 
there  are  such  qualities,  as  virtue  and  vice.  Now,  if  necessi- 
ty does  not  exculpate  him,  who  in  a  moral  point  of  view  pro- 
ceeds obliquely  part  of  the  time,  it  will  not  exculpate  those, 
who  never  proceed  in  a  right  direction.  Once  admit  the  doc- 
trine of  necessity,  and  so  far  as  the  present  objection  ;  so 
far  as  human  accountability  is  concerned,  it  matters  not 
whether  wrong  conduct  be  occasional  or  perpetual. 

Let  us  now  contemplate  the  objection  or  supposition  of 
human  liberty.  It#is  evident,  that  men  do  sin  part  of  the 
time.  This,  it  is  conceded,  is  not  inconsistent  with  freedom ; 
and  the  transgressor  is  justly  punished.  That  some  indi- 
viduals sin  with  great  frequency,  will  not  be  denied.  Do 
they  for  this  reason,  cease  to  be  blame  worthy  ?  Let  us 
proceed  a  little  further,  and  suppose,  that  a  few  abandoned 

17 


13©  LfiCTURB   XI. 

persons  pursue  uniformly  that  course,  which  the  individuals 
last  mentioned,  pursue  occasionally.  Do  they  cease  to  be 
criminal?  If  men,  without  constraint,  and  in  opposition  to 
reason  and  interest,  choose  to  do  wrong  part  of  the  time,  they 
may  uniformly  maire  ihe  same  choice.  If  a  disposition  to 
moral  evil,  or,  if  you  please,  a  disposition,  criminally  defec- 
tive, occasionally  existing,  does  not  prove  a  necessitating 
impulse ;  neither  would  the  same  disposition,  were  it  con" 
stant. 

II.  It  may  be  further  objected,  that  the  doctrine  before 
us  appears  to  attribute  moral  evil  to  those,  who  are  incapa- 
ble of  moral  action. 

Whether  such  representations  of  the  doctrine  are  ever 
made,  as  are  fairly  liable  to  this  objection,  I  do  not  under- 
take to  determine.  It  is  sufficient,  if  it  does  not  lie  against 
the  doctrine,  as  it  has,  in  these  lectures,  been  defined.  At 
what  time,  moral  agency  commences,  in  human  creatures,  it 
would  be  extremely  difficult  to  determine.  Previously  to 
the  existence  of  moral  agency,  no  guilt  can  be  contracted. 
It  is  doubtless  absurd  to  predic;te  virtue  or  vice  of  a  crea- 
ture, incapable  of  both.  Nor  would  it  be  less  absurd  to 
speak  of  reward  or  retribution,  or  moral  goodness,  in  refer- 
ence to  such  a  being.  But  if  children  at  a  very  early  pe- 
riod arc  not  moral  agents;  if  they  are  not  capable  of  do- 
ing or  feeling  wrong  :  they  are,  it  will  be  remembered,  equal- 
ly incapable  of  doing  or  feeling  right,  and  therefore,  as  it 
should  seem,  perfectly  unqualified  to  partake  in  a  retribu- 
tion. The  doctrii.e,  atten.pted  to  be  proved,  is  this,  and  this 
only,  that  human  creatures  do  not  practise  righteousness,  or 
sincerely  obey  the  divine  law,  without  divine  influence:  a 
proposition,  which  has  no  necessary  connexion  with  the  pe- 
riod, at  which  moral  agency  commences. 

If  any  of  the  human  race  are  taken  from  the  world,  while 
destitute  of  qualities,  which  capacitate  them  for  moral  action, 
God  will  doubtless  dispose  of  them  agreeable  to  that  wisdom 
and  rectitude,  v  hich  characterize  his  government. 

It  is,  1  suppose,  scarcely  necessary  to  say,  that  the  doc- 


LECTURE    XI.  131 

trine  of  depravity,  as  here  stated,  does  not  imply,  thfit  one 
beinff  can  be  answerable  for  the  sins  of  another.  Whatever 
connexion  there  may  be  between  the  sin  of  any  progenitor 
and  the  present  moral  state  ot  the  world,  we  are,  without 
reasonable  doubt,  exclusively  answerable  for  personal  offen- 
ces. The  sin  of  another  person  can  no  more  be  my  sin ; 
than  the  palpitations  of  his  heart  can  be  the  palpitations  of 
mine.  No  appointment,  constitution,  or  covenant  can  cre- 
ate identity  between  two  beino;s,  which  are  different :  nor 
render  it  true,  that  a  creature  can  have  sinned  before  he  ex- 
isted.    But, 

III.  It  may  well  deserve  inquiry,  whether  there  is  any 
eonnexion  between  the  sin  of  our  first  parents  and  the  pres- 
ent moral  character  of  their  descendants. 

That  our  present  condition  is,  in  some  respects,  affected 
by  the  apostacy  of  Adam,  is  an  opinion,  almost  uniformly 
received  among  the  friends  of  revealed  religion.  That  tem- 
poral death  is  the  consequence  of  this  defection,  is  equally 
conceded  by  those,  whose  opinions  on  many  subjects  wide- 
ly differ.  If  this  opinion  be  correct,  that  animal  constitu- 
tion, which  now  tends  to  decay  and  death,  had  not  origin- 
ally the  same  tendency.  Considered  merely  as  an  animal, 
therefore,  man  is  not  the  same,  as  was  Adam  before  his  trans- 
gression. Without  any  positive  evidence  on  the  subject,  it 
would  appear  not  improbable,  that  this  change  in  the  con- 
stitution of  man  would  produce  some  effects  on  his  moral 
character.  The  way  is  then  prepared  for  inquiry,  whether 
the  scriptures  afford  any  evidence,  that  this  was  in  fact  the 
case. 

In  the  fifth  chapter  of  the  epistle  to  the  Romans,  a  com- 
parison is  instituted  between  Adam  and  Christ : — between  the 
disadvantages,  conveyed  to  mankind  through  the  medium  of 
the  one,  and  the  benefits  received  through  the  medium 
of  the  other.  Now,  the  latter,  i.  e.  the  benefits  received 
through  Christ,  are  chiefly  of  a  moral  or  spiritual  nature. 
There  would  be  no  ground  for  a  contrast,  then,  unless  the 
detriment  received  from  Adam,  comprehended  in  it  some- 
jthing  moral  or  spiritual. 


132  LECTURE    XI. 

But,  it  is  of  still  greater  importance  to  observe,  that  the 
language,  used  by  the  apostle,  is  such,  as  cannot  fairly  be 
interpreted  to  mean  any  thing  less.  "  As  by  the  offence  of 
one,  judgment  came  upon  all  men  to  condemnation;  so  by 
the  righteousness  of  one,  the  free  gift  came  upon  all  men  to 
justification  of  life.  For,  as  by  one  man's  disobedience,  ma- 
ny >'  ere  made  sinners ;  so  by  the  obedience  of  one  shall 
many  be  made  righteous." 

But  how,  you  may  ask,  is  it  possible,  that  men  should  be- 
come sinners,  through  the  offence  of  a  distant  progenitor  ? 
I  answer;  This  is  not  possible,  without  their  own  consent. 
His  sin  is  not  theirs;  nor  can  any  constitution  or  appoint- 
ment render  it  so.  If  a  parent  exhibits  nothing  but  exam- 
ples of  profligacy  hef^^re  his  children,  his  crimes  are  not 
chargeable  to  them.  Ye^,  in  consequence  of  his  crimes,  it  is 
not  only  possible,  but  highly  probable,  that  they  will  become 
as  criminal,  as  himself.  Further,  if  his  animal  system  is  so 
organized,  as  to  excite  him  strongly  to  particular  crimes, 
say,  intemperance  or  revenge ;  his  intemperance,  his  revenge 
is  not  t'  '  irs.  Yet  his  animal  system  may  be  transmitted  to 
them ;  through  occasion  of  which,  they  may  equal  or  exceed 
him  in  crimes. 

It  has  been  shown  already,  that  as  human  creatures  may 
choose  sm  part  of  the  time,  or  be  partially  sinful,  consistent- 
ly with  freedom;  so  i'  implies  no  absurdity  to  suppose,  that, 
without  any  constraint  destroying  free  agency,  they  may 
choose  sin  uniforailv,  or  be  entirely  destitute  of  moral  good- 
ness. The  fact,  that  they  do  thus  choose,  will  be  somewhat 
more  easily  conceivable,  if  the  scriptures  teach  us  to  believe, 
that  th'  le  is,  consequent  on  the  apostacy  of  Adam,  a  univer- 
sal disorder,  or  deterioration  in  the  animal  economy. 

Every  person,  who  has  attontively  read  the  New  Testa- 
ment, but  especially  the  wiitings  of  St.  Paul,  must  have  ob- 
served, that  much  is  said  of  the  body,  the  flesh  and  the 
spirit. 

"  If  ye  live  after  the  flesh,  ye  shall  die:  but  if,  through 
the  spirit,  ye  do  mortify  the  deeds  of  the  body,  ye  shall  live." 
We  read  likewise,  of  the  "law  in  the  members,"  and  the 


LECTURE    XI.  133 

"  law  of  the  mind."  Obedience  to  the  former,  is  the  same 
thing,  as  to  "  live  after  the  flesh:"  obedience  to  the  latter, 
the  same,  as  habitually  to  "  mortify  the  deeds  of  the  body." 
The  reason  of  man  is  always  on  the  side  of  the  Gospel  ;ind 
the  Holy  Spirit.  It  is  the  dictate  of  re  to  'o  obey  God, 
and  to  counteract  every  inclination,  that  opposes  his  com- 
mands. It  is  the  dictate  of  reason  to  walk  by  the  spirit,  i  e. 
to  act  conformably  to  divine  precepts  and  divine  suggestions. 
Those,  on  the  contrary,  who  live  under  the  influence  of  a 
sensual  mind,  oppose  equally  the  reason  of  man  and  the  em- 
pire of  God.  But  all  are  said  (o  be  in  the  flesh,  in  whom  a 
moral  change  has  not  been  divinply  produced  :  and  those  of 
the  latter  description  only,  are  said  to  have  the  spirit  of 
Christ  dwelling  in  them.  As  the  understanding  is  alwiys 
coincident  with  the  divine  commands,  and  a  sensual  mind  is 
in  opposition  to  both,  we  see  the  ground  of  that  conflict, 
which,  in  all  agfs,  has  been  observed  to  exist  in  hum^n  be- 
ings :  "I  see  the  right  and  approve  it ;  but  pursue  the 
wrong." 

The  passages  quoted,  together  with  numerous  othors  of 
similar  import,  lead  us  to  conclude,  that  the  present  moral  de- 
gradation of  man  is  derived  through  the  medium  of  the  llesh 
or  bodily  appetites.  It  was  through  these,  that  the  first  temp- 
tation was  conveyed  to  Adam.  His  eye  was  delighted  with 
the  forbidden  fruit;  and  his  appetite  urged  him  to  partake 
of  it.  It  is  probable,  that  his  bodily  organizuion  was  from 
that  moment  altered  in  righteous  judgment,  that  his  passions 
became  strong  and  imperious ;  the  fl^sh  began  a  violent  war- 
fare with  the  spirit:  and  those  appetites,  which  led  to  his 
first  sin,  becoming  from  that  moment  more  violent,  were  af- 
terwards uniformly  victorious  :  and  this  not  merely  through 
the  increased  impetuosity  of  the  passions,  but  likewise,  be- 
cause the  mind,  by  yielding,  became  contaminated,  and 
ready  to  obey  sensual  impulse. 

That  same  disordered  constitution,  which  immediately  re- 
sulted to  our  first  parents  from  thpir  sin,  seems  to  have  l^een 
transmitted  to  their  descendants,  administering  temptations. 


134  LECTURE   XI. 

which  they  ought  to  resist,  but,  in  fact,  do  not ;  in  conse- 
quence of  which  their  minds  have  become  sensual  anl  cor- 
rupt; indisposed  to  spiritual  objects  and  pursuits,  and  disin- 
clined to  honor  the  Creator,  who  is  over  all,  God  blessed  for 
ever  more.  Agreeably  to  this  are  the  words  of  our  Saviour, 
"  That  which  is  born  of  the  flesh,  is  flesh  :  and  that  which 
is  boir.  of  the  spirit,  is  spirit." 

It  is  remTrkable,  that  St.  Paul,  when  enumerating  the 
works  of  the  flesh,  does  not  confine  himself  to  those,  which 
we  should  be  likely  to  trace  to  «uch  an  origin;  but  compre- 
hends in  the  number,  "  idolatry,  witchcraft,  hatred,  variance, 
emul'itions,  sedii  ions,  heresies,  and  envyings ;"  hereby,  plain- 
ly surge.-^iing,  that  there  is  but  one  origin  of  all  the  moral 
di.>orders  of  man. 

i  will  here  make  a  few  remarks,  which  might  with  more 
propriety  have  been  made  before,  as  to  the  eflfect,  which 
human  depravity  has  upon  the  understanding.  Intellects, 
simply  considered,  are  not  the  seat  of  moral  disorder.  The 
understanding,  if  we  speak  with  precision,  cannot  be  deprav- 
ed. Yet  the  o[)Prations  of  the  understanding  are  doubtless 
liable  to  be  influenced  by  the  heart,  or  will.  The  good  man, 
therefore,  other  things  lieing  equal,  is  more  likely,  than  an- 
other to  obtain  correct  views  of  religious  truth  :  1.  Because 
he  has  fewer  prejudices:  2.  Because,  having  a  fondness  for 
subjects  of  a  mor.il  nature,  he  acquires  a  facility  of  compre- 
hending them.  This  happens  agreeably  to  a  general  law  of 
our  natures.  That,  which  is  interesting  to  the  mind,  often 
o(  curs.  Persons  acquire  a  readiness  and  dexterity  in  view- 
ing and  comparing  objects,  to  which  they  are  accustomed. 
On  this  principle,  the  artifice  immediately  forms  a  judgment 
of  any  materials,  used  in  his  art.  On  this  principle,  the  mili- 
tary man  sees,  at  once,  all  the  advantages  and  disadvanta- 
ges of  a  particular  station.  On  the  same  principle,  the  well 
vinformed  merchant  sees  all  the  bearings  of  a  question  in 
commerce,  though  an  easier  one  in  law  or  morals  might  be 
wholly  unintelligible.  The  best  man  in  the  world,  perhaps, 
has  no  more  intellects,  than  the  worst;  but  if,  in  this  partic- 


LECTURE   XI.  135 

ular,  they  were  originally  equal,  the  decisions  of  the  fornricr, 
in  general ;  especially  those  concerning  the  relation  between 
man  and  his  Creator,  are  naore  to  be  relied  on,  than  those 
of  the  latter. 

I  have  now  finished  what  I  designed  to  say  to  you  on  the 
subject  of  human  depravity. 

Instead  of  recipulating  the  arguments,  which  have  been 
used,  I  would  close  with  an  appeal  to  your  feelings.  I  take 
it  for  granted,  that  no  person  will  deny  the  correctness  of, 
at  least,  one  assertion,  which  has  been  made,  viz.  that  Deity 
requires,  and  has  a  right  to  require  universal  rectitude,  i.  e. 
unremitting  conformity  to  reason  and  his  own  law.  On  this 
ground,  I  request  you  to  make  a  decision,  not  concerning  the 
character  of  ourspecies  in  general;  but  concerning  your  own. 
And,  lest  there  should  be  an  indistinctness,  from  taking  into 
view  too  great  a  portion  of  your  existence,  let  your  atten- 
tion be  confined  to  a  single  day.  "  Whether  you  eat,  drink, 
or  whatever  you  do,  du  all  to  the  glory  of  God."  You  rise 
in  the  morning:  is  it  with  a  pious  determination  to  devote 
the  day  to  your  Maker  ?  You  attend  devotional  exercises 
in  this  place.  Is  it  with  a  spirit  of  faith,  love  and  submis- 
sion ?  You  pursue  the  lessons  of  the  day  with  commendable 
assiduity.  But  does  God  ;  does  the  Redeemer ;  does  a  heart, 
impressed  with  duty,  excite  this  diligence?  The  day  pass- 
es; and  the  shades  of  evening  cover  you.  Are  these  hours 
accompanied  with  a  sensible  conviction,  that  "you  are  not 
your  own  but  bought  with  a  price?"  On  reviewing  the  trans- 
actions of  the  day,  concerning  what  portion  of  the  whole 
would  you  say.  It  was  an  act  of  cordial  submission  to  God  ? 
But,  if  one  day  afford  no  such  instance,  do  all  the  days  of 
which  life  is  composed  ?  If  not,  the  apostle's  language  is  per"' 
fectly  intelligible,  "  Having  no  hope,  and  without  God  in 
the  world. '^ 


LECTURE  XII. 


Atonement. 

In  preceding  lectures,  we  have  endeavored  to  show  the 
gene!  il  Lind  deep  .tpostacy  oi"  the  human  race. — That  we 
possess  a  readiness  to  sin.  an  indisposition  to  duty;  and,  un- 
less excited  by  divine  influtnce,  do  never  perform  actions, 
which  are  holy,  or  strictly  speaking,  virtuous.  If  this  doc- 
trine has  been  pj-oved,  or  is  susceptil)le  of  proof,  you  can- 
not doubt  for  a  moment,  that  it  is  at  once  melancholy  and  in- 
teresting. That  inattention  and  levity,  with  which  this  sub- 
ject is  often  treated,  is  wholly  without  excuse.  Even  if  the 
dtctrine  were  not  capable  of  being  fully  proved;  even  if  the 
o1  jections  against  it  appeared  somew  hat  stronger,  than  the 
evidence,  on  w  hich  it  rests,  so  important  are  its  connexions, 
if  ti-ue,  that  no  sober  man  would  mention  it  with  ridicule,  or 
in.iifTerence.  We  pay  attention,  with  good  reason,  even  to 
pijssibilities,  when  the  event,  considered  possible,  is  ac- 
knowledged to  be  of  high  moment.  But  the  doctrine  of  hu- 
man depravity  cannot  be  known  not  to  rest  on  j)lenary  evi- 
dence, without  moie  attention,  than  many,  who  reject  it,  are 
pleased  to  bestow  on  the  subject. 

Though  I  have  endeavored  to  show,  that  in  the  character 
of  man  previously  to  regeneration,  there  is  an  entire  absence 
of  holiness,  or  moral  rectitude,  the  importance  of  the  doc- 
trine, now  to  be  investigated,  viz.  that  of  atonement  does  by 


LECTURE    XII.  137 

.00  means  depend  on  the  success  of  this  attempt.  Whether 
men  are  entirrlj'  depraved,  or  not,  th;it  they  are  depraved  in 
a  greater  or  less  degree,  is  far  from  admitting  dispute.  If 
there  is  in  the  universe  a  rule  of  moral  rectitude,  to  which 
intelligent  beings  are  bound  to  conform,  it  is  undeniable,  that 
mankind  are  sinners.  If  so,  (hey  are  in  need  of  pardon. 
In  the  christian  religion,  pardon  is  offered.  Our  present 
object  is  to  ascertain,  on  what  ground  this  offer  is  made ; 
in  other  words,  wh'-ther  atonement  has  been  made  for  sin. 

In  relation  to  this  subject,  it  may  be  said,  in  the  first  place, 
that  nothing  is  more  common  under  the  divine  government, 
than  for  one  person  to  be  the  medium  of  communicating 
benefits  to  another.  So  far  as  we  know,  there  is  not  an  in- 
sulated object  in  the  universe  ;  nothing  which  is  not  depend- 
ent on  other  things,  and  which  does  not  influence  them  in  its 
turn.  Most  of  the  enjoyments,  v/hich  we  receive,  are  con- 
veyed through  the  channel,  either  of  friends,  or  of  those, 
whose  own  interest  is  promoted  by  advancing  ours.  And 
as  it  is  so  common,  for  Deity  to  bestow  favors  on  us  through 
the  instrumentality  of  men,  his  doing  it  by  the  intervention 
of  angels,  or  of  his  own  Son,  would  be  evidently  analogous 
to  the  general  methods  of  his  providence. 

Through  the  instrumentality  of  good  men,  the  sovereign 
of  the  universe  bestows  on  the  wicked  two  kinds  of  benefits; 
viz.  such  as  are  calculated  to  bring  them  to  a  better  mind; 
and  others,  which  relate  to  present  enjoyments. 

Prophets,  apostles,  and  all  good  men,  who  have  zealously 
and  faithfully  exhi!)ited  moral  truth,  or  those  excellent  ef- 
fects on  the  life,  which  it  is  calculated  to  produce,  have  been 
the  channels,  through  which  divine  mercy  has  been  convey- 
ed to  the  world.  In  this  way,  the  profligate  have  been  re- 
strained, the  thoughtless  have  been  led  to  reflection,  and,  in 
thousands,  permanent  change  of  character  has  been  the  re- 
sult. 

But  men  often  find  themselves,  by  their  indiscretions  or 
vices,  reduced  to  a  state,  from  which  repentance  and  reforma- 
tion will  not  recover  them.     They  are  then  in  need  of  other 

IS 


138  lECtURE  xii. 

assistance,  than  that  of  instruction  or  moral  suasion.  If  a 
man  should  dissipate  his  substance  by  prodigality,  you  might 
indeed  do  him  a  great  kindness  by  moral  discourse  on  the 
unreasonableness  and  criminality  of  his  past  life.  But  how- 
ever successful  these  laudable  endeavors  may  be,  in  produc- 
ing conviction,  and  even  a  change  of  character,  he  is  not 
thereby  restored  to  his  former  condition.  His  means  of 
subsistence  have  vanishpd  ;  and  without  gratuitous  supplies, 
he  must  perish.  Repentance,  however  sincere,  does  not  ef- 
fect his  restoration.  If  a  person,  by  a  course  of  intemper- 
ance and  debauchery,  destroy  his  health,  the  most  profound 
penitence  will  not  restore  it.  A  speedy,  and  perhaps  an  en- 
tire recovery  is  impossible.  But  if  not,  it  cannot  be  effect- 
ed without  medical  application,  and  the  assistance  of  others. 
If  a  man,  whether  through  inattention  or  design,  throw  him- 
self into  the  ocean,  it  is  not  repentance,  but  the  efforts  of  his 
friends,  which  must  save  him  from  drowning.  Men  are  in- 
deed continually  bringing  difficulties  on  themsel'TS,  from, 
which  no  efforts  of  their  own  will  give  relief.  Nor  is  it  at  all 
uncommon  for  them  to  involve  themselves  in  evils,  from 
which  they  cannot  be  extricated,  even  by  the  greatest  exer- 
tions of  others.  If  a  man  is  proved  to  have  committed  mur- 
der, his  own  repentance  and  intercession  of  his  friends,  are 
equally  unavailing  to  save  him  from  punishment. 

It  hence  follows,  that  if,  by  their  apostacy  from  God,  men 
are  placed  in  a  condition,  from  which  even  repentance  and 
reformation  alone,  cannot,  afford  them  relief,  it  is  perfectly 
analogous  to  events,  which  we  constantly  witness  under  the 
divine  government.  And  should  it  be  lound,  that  either  in 
this  life  or  another,  the  consequences  of  sin,  i.  e.  punishment, 
are  ybsolutely  unavoidable,  it  would  be  perfectly  similar  to 
num.'rous  and  well  known  facts. 

Among  all,  who  believe  Christianity  to  be  a  divine  reli- 
gion, it  ib  agreed,  that  benefits  are  bestowed  on  mankind, 
through  the  intervention  of  Jesus  Christ.  "Tbo?e,  who  deny, 
that  iitoneineiit  has  lieen  made,  ior  t'lc  sins  oftnev.orld,  can- 
not however,  iiesitute  to  acknowledge,  that  the  human  race  in 


LECTURE  Xir. 


139 


;jreneraK  havin?  VtroVen  the  l;ivv  of  Gorl,  are  sinners,  and  that 
ChrigtCHtne  to  save  them.  Hiumn  salvitioii  is,  therefore, 
procured  through  intervention  (»f  Christ.  There  is  indeed 
diversity  of  opinion  as  to  the  kind  of  assistance,  which  the 
condition  of  men  required.  All  are  ajrreed,  that  they  need- 
ed instruction  and  moral  suasion ;  and  all  are  agreed,  that 
this  want  has  been  supplied  by  the  Redeemer.  Ignorance 
and  vice,  it  will  not  be  denied,  were  obstacles  to  the  salva- 
tion of  men  :  these  obstacles,  Christ  came  to  remove.  Now 
if  there  were,  in  addition  to  these,  other  impediments,  it  will 
hardly  be  denied,  that  their  removal  was  likewise  the  object 
of  his  coming.  Those,  therefore,  who  oppose  the  doctrine 
of  atonement,  must  do  it  chiefly  on  this  ground,  that  nothing 
of  the  kind,  was  necessary:  and  this  is  in  fact  the  ground,  on 
which  the  doctrine  is  opposed.  By  this  consideration,  its 
opponents  are  led  to  put  a  construction  on  many  passages 
of  scripture,  which  their  first  appearance,  to  say  the  least, 
would  not  suggest.  If,  therefore,  it  should  be  found,  not 
only  that  the  impenitence  of  sinners  is  an  obstacle  to  their 
salvation  ;  but  even  that  the  pardoning  of  them,  when  peni- 
tent, is  a  matter  of  real  difficulty,  the  principal  argument 
against  the  doctrine  of  atonement  will  be  destroyed  ;  and 
no  reason  will  exist  for  seeking  a  figurative  or  farfetched 
meaning  to  those  passages,  which  seem  to  support  it. 

But  though  I  shall  endeavor  to  show,  that  there  were  im- 
portant obstacles  to  the  pardoning  of  sin  merely  on  repent- 
ance, it  is  to  be  considered,  that  the  nonexistence  of  such 
obstacles  could  by  no  means  be  inferred  from  our  inability 
to  perceive  them.  Were  it  true,  that  no  necessity  for  the 
atonement  of  Christ  could  be  discerned  by  us,  it  would  still 
be  rashness  to  conclude  against  the  doctrine,  so  long,  as  the 
language  of  scripture  is  strongly  in  its  favor.  For,  as  there 
IS  relation  and  dependence  among  all  parts  of  the  divine  gov. 
ernment,  any  particular  measure  may  have  innumerable  un- 
known bearings  and  consequences.  If  we  could  see  no  rea- 
son, why  pardon  should  not  be  extended  to  the  penitent 
solely  on  the  ground  of  his  penitence,  the  infinitely  wise 


146  LECTURE    XII. 

Governor  of  the  universe,  whose  attention  is  not  confined  16 
any  one  object,  nor  to  any  part  of  his  vast  e'nnirf,  who  in- 
tuitively and  constantly  beholds  all  parts,  and  their  relation, 
to  the  whole,  might  discern,  that  great  disorders,  vice,  and 
misery,  would  result  from  such  a  measure.  Therefore, 
should  it  be  found,  that  the  language  of  scripture  is  much 
in  favor  of  the  doctrine  of  atonement,  they,  ■who  would  de- 
stroy the  argument,  hence  arising,  must  show,  not  only  that 
we  can  discern  no  necessity  for  an  atonement,  but  that  such 
necessity  cannot  be  discerned  by  the  Almighty. 

The  books  of  nature  and  revelation  conspire  in  teaching 
us,  that  God  maintains  a  government  over  the  universe,  and 
th^t  this  government,  like  those  among  men,  is  maintained 
by  rewards  and  punishments.  Nor  indeed  is  it  possible  for 
us  to  conceive,  that  government  should  be  supported  in  a 
different  manner.  Let  it  be  supposetl,  that  a  wise  code  of 
laws  are  adopted  by  a  particul  ir  community.  In  this  code, 
punishment  will  of  course  be  denounced  against  certain 
crimes.  If  these  laws  are  never  executed,  they  will  be  near- 
ly or  entirely  useless.  The  utility  of  1  ^ws  consists  in  their 
influence  in  deterring  from  crimes;  and  they  effect  this,  by 
exciting  fears  of  punishment;  but  if  punishments  are  ob- 
served never  to  follow  crimes,  all  fears  of  them  vanish  ;  the 
good  have  as  little  to  hope,  and  the  bad  as  lirde  to  fear,  as  if 
no  laws  had  ever  been  enacted.  Nor  did  any  wise  gov- 
ernment ever  consider,  that  penitence  in  the  criminal  suf- 
ficiently atones  for  violations  of  law. 

Let  us  inquire  for  a  moment,  what  would  be  the  result  of 
a  government,  instituted  on  such  a  plan.  Laws  are  enact- 
ed, let  it  be  suppose*!,  against  dishonesty,  arson,  and  murder, 
threatening  death  to  all,  who  are  guilty  of  these  offences. 
Some  individual,  impelled  by  revenge  or  malice,  enters  his 
neighbor's  house,  burns  his  property,  and  murders  his  chil- 
dren. The  culprit  is  apprehended  and  repents  of  the  out- 
rage. On  the  manifestation  of  which  repentance,  he  is  im- 
mediately set  at  liberty.  Similar  crimes,  whenever  commit- 
ted in  the  same  manner,  escape  punishment.     Under  such 


LtcTURE  xn.  141 

an  administration,  would  the  community  he  in  a  g;ood  state  -, 
or  could  peaceable  citizens  enjoy  safety?  What  terror, 
would  the  law  excite  in  him,  who  was  meditating  mischief? 
Should  he  be  apprehended,  he  well  knows,  that  repentance 
brings  impunity.  Two  persons,  let  it  be  ima,o;ined,  are  guil- 
ty of  the  same  crime.  One  repents,  and  receives  no  punish- 
ment. The  other  does  not  repent,  and  suffers  the  penalty 
of  the  law.  The  latter,  beforp  exef'ution,  complains  of  the 
partiality  of  the  court,  and  supports  his  complaint  by  saying, 
that  whereas  he,  and  the  other  person  have  equally  broken 
the  law,  the  other  person  is  acquitted,  and  he  condemned. 
He  is  told,  in  reply,  that  the  other  person  has  repented. 
He  rejoins,  that  the  law  did  not  threaten  punishment  to  the 
not  repenting  of  a  crime;  but  to  the  commission  of  it:  that 
the  law  speaks  of  that  particular  act,  and  not  of  any  subse- 
quent temper.  Besides,  if  the  execution  of  a  law,  were  to 
depend  on  the  subsequent  temper  of  him,  who  had  broken 
it,  how  long  a  time  must  be  assigned  to  the  culprit,  to  ascer- 
tain whether  he  will  repent  or  not? 

Perhaps  it  will  be  said,  that  though  both  were  equally 
guilty  in  breaking  the  law,  and  were  consequently  then 
equally  deserving  of  punishment,  the  one,  by  penitence,  has 
made  atonement;  and  the  other  has  not.  The  assertion 
is  not  true.  Penitence  has  made  no  atonement.  Those, 
who  were  sufferers  by  the  crime  are  not  redressed,  govern- 
ment is  not  supported,  nothing  is  done  to  prevent  future 
crimes,  or  to  ensure  safety  to  the  well  disposed.  It  is  true 
indeed,  that  if  any  thing  could  take  place,  answering  these 
purposes ;  any  thing,  by  which  the  honor  of  the  law  would  be 
secured,  and  crimes  prevented,  a  merciful,  and  even  a 
wise  magistrate  might  be  disposed  to  show  favor  to  the  pen. 
itent.  But  a  government  that  should  always  forgive,  and 
that  too,  without  any  security,  to  its  own  reputation,  it  is 
evident,  on  a  moments  reflection,  could  not  be  maintained. 

I  know,  that  "  God's  ways  are  not  our  ways,  nor  are  his 

houghts  our  thoughts."     Neither  can  we  tell,  how  far  there 

*s  analogy  between  divine  and  human  governments.     But 


142  LECTURE    XII. 

what  has  been  observed  may  show,  at  least,  how  little  we 
are  to  regard  the  observation  of  those,  who  tell  us,  that  the 
culprit's  penitence  is  the  whole  object  of  civil  punishment; 
or,  at  least,  that  if  this  object  were  obtained,  all  necessity  for 
punishment  would  cease. 

As  we  know  not,  how  far  into  the  universe,  the  effects  of 
human  apostacy  may  extend,  nor  how  weighty  may  be  its 
influence,  where  it  is  felt,  our  reason  is  by  no  means  suffi- 
cient to  determine,  what  measures  were  necessary  on  the 
part  of  God,  to  counteract  this  influence,  and  to  render  it 
consistent  with  wisdom  and  goodness  to  forgive  the  offen- 
der. Yet  some  reasons,  why  atonement  was  necessary,  may 
be  easily  discerned. 

It  must  be  an  object  of  real  importance  to  the  universe, 
that  the  character  of  God  should  be  made  known.     That 
this  has  a  near  connexion  with  the  virtue  and  happiness  of 
his    intelligent  oflTspring,  cannot  be  doubted.     The  charac- 
ter of  a  parent.  Governor  or  King,  is  known  to  have  great 
effect  on  the  morals  and  happiness  of  those,  whom  fhey  re- 
spectively govern.     As  the  moral  character  of  the  Supreme 
Being  is  perfect,  he  must  contemplate  virtue  with  approba- 
tion, and  vice  with  displeasure.     It  is  just  as  impossible, 
that  he  should  not  hate  the  latter,  as  that  he  should  not  love 
the  former.     He,  who  is  indifferent  to  vice,  is  as  certainly 
indifferent  to  virtue.     For  Deity  not  to  make  known,  in  some 
way,  his  displeasure  at  vice,  would  leave  his  creatures  in  as 
much  suspense,  as  to  his  character,  as  his  forbearance  to  ex- 
hibit his  complacency  in  virtue.     If  Deity,  as  a  perfect  Be- 
ing, necessarily  contemplates  sin  with  aversion  and  abhor- 
rence, it  is  both  fit  in  itself,  and  necessary  to  the  good  of 
his  empire,  that  this  aversion  should  be  made  known.     It  is 
fit,  because  those  feelings,  which  are  suitable  to  be  entertain- 
ed, are  suitable  to  be  made  known.     It  is  incongruous,  that 
external  deportment  should  not  correspond  with  the  judg- 
ment of  the  mind,  and  the  emotions  of  the  heart.     It  is  dis- 
honorable to  God,  to  doubt,  that  his  administration,  viewed 
extensively,  is  an  expression  of  his  character.     It  is  neces- 


LECTURE    XII.  143 

sary  to  the  good  of  Gods'  universal  empire,  that  his  displeas- 
ure ;U  sin  should  be  made  known,  because  happiness  cannot 
prevail  in  the  universe,  without  regularity  and  virtue ;  but 
in  order  to  this,  it  must  be  seen,  that  the  virtuous  and  vi- 
cious are  not  equally  esteemed.  It  must  be  seen,  which  of 
the  contending  interests  is  patronized  by  the  Deity.  The 
law  indeed  speaks  terror  to  the  guilty  ;  its  language,  there- 
fore, perfectly  corresponds  with  the  divine  purity  :  but  if  it 
be  seen  by  all  beings  in  the  universe,  many  of  whom  perhaps 
are  now  in  a  state  of  trial,  and  many  of  whom  m'iV.,  at  every 
given  period,  be  in  a  state  of  trial,  that  sin  is  not  punished  5 
but  that  while  the  law  of  God  expresses  one  thing,  or  speaks 
in  a  particular  language,  his  proceedings  speak  a  language 
either  the  reverse  of  this,  or  else  materially  different  from  it, 
there  must,  so  far,  as  we  cin  see,  be  the  appearance  of  incon- 
sistency in  him,  who  rules  the  universe.  That  expression^ 
with  regard  to  good  and  evil,  which  was  made  by  the  law, 
is  no  longer  apparent.  "  Though  words  are  insignificant," 
says  arespectable  writer  of  our  own,"  actions  are  more  so.  Itis 
a  common  and  just  observation,  that  actions  speak  louder  than 
words:  yea,  a  maxim,  on  which,  wc  so  firmly  rely,  that 
we  give  the  whole  weight  to  the  former,  when  they  contra- 
dict the  latter.  All  are  agreed,  that  the  mind  and  will  of 
God,  may  be  intelligibly  expressed  in  words.  Yet  no  one 
will  deny,  that  they  may  be  written  in  much  deeper  and 
more  legible  characters,  in  the  sensible  pleasures  and  pains, 
which  he  niay  bestow,  or  inflict  on  us.  Therefore,  the 
evidence  of  God's  love  of  virtue,  and  hatred  of  vice,  must 
ultimately  be  derived  from  the  treatment  which  he  gives  his 
creatures.  In  this,  we  ultimately,  and  most  sensibly,  dis- 
cover his  views  of  the  characters  of  his  creatures,  and  the 
estimation,  in  which  he  holds  them :  and  in  this,  we  most 
clearly  discover  the  feelings  of  the  divine  mhid  toward  vir- 
tue and  vice."     West.  p.  1  9. 

That  the  divine  displeasure  against  sin,  should  be  rendered 
manifest,  is  necessar_y,  not  only  as  purity  of  character  in  a 
magistrate,  tends  to  promote  the  virtue  and  happiness  of  those, 


144 


LECTURE    Xil. 


over  whom  he  presides ;  but  likewise,  because  motives  t© 
obedience  will,  in  that  case,  be  much  more  distinct  and 
powerful.  While  this  displeasure  is  not  shown,  either  by 
suflerings,  inflicted  on  the  oft'ender,  or  by  some  other  meth- 
od, it  is  scarcely  to  be  conceived,  that  the  creatures  of  God, 
should  not  cease  to  view  sin  in  its  true  light ;  and  that  they 
should  not  expect  impunity,  in  case  of  apostacy.  When  it  is 
once  understood,  under  an  earthly  government,  that  repent- 
ance universally  supersedes  the  execution  of  laws,  the  motives 
to  obedience  being  enfeebled,  crimes  will  be  multiplied.  But 
motives  are  as  certainly  employed  in  the  divine  government, 
as  in  those  maintained  among  men.  Jt  seems,  therefore, 
that  the  pardoning  of  sin,  without  some  attendant  act  or  event 
expressing  the  same  thing,  which  is  expressed  in  the  divine 
law,  would  encourage  disorder  and  vice  through  the  empire 
of  God.  The  subjects  of  his  government  would  naturally, 
I  should  think  necessarily,  conclude,  that  his  abhorrence  of 
sin  was  less,  than  his  threatenings  had  led  them  to  imagine. 

''  Whatever  may  be  the  rules  of  pardoning  mercy,"  says 
Mr.  Hampton,  "  it  can  hardly  be  supposed,  that  a  wise  and 
good  lawgiver  will  exercise  it,  or  mitigate  the  rigour  of  the 
law,  especially  in  many  instances,  without  showing  at  the 
same  time,  his  regard  to  the  reasonableness  of  the  law  and 
the  equity  of  its  sanctions  ;  or,  which  is  the  same,  to  the  de- 
mands of  his  law  and  justice :  because  otherwise  his  conduct 
would  bean  encouragement  to  disobedience,  and  of  conse- 
quence, his  mercy,  though  a  favor  to  a  few,  would  be  injus- 
tice to  the  whole." 

If  God  see  fit  to  pardon  sin  on  any  conditions,  we  cannot 
reasonably  suppose,  that  they  will  be  such,  as  either  to  give 
a  wrong  impression  concerning  himself,  or  to  propagate  a 
spirit  of  disorder  and  rebellion.  It  is  highly  important,  that 
God  should  be  known  through  the  universe,  as  a  God  hat- 
ing sin,  and  that  every  apprehensioh  of  a  different  nature 
should  be  removed.  God  cannot  deny  himself,  nor  will  he 
ever  cease  to  exhibit,  in  his  providence,  that  proportion,  har- 
mony, and  divine  beauty,  which  adorn  his  character. 


LECTURE  Xlir. 


Atonement* 

It  was  said,  in  the  last  lecture,  that  those,  who  oppose  the 
doctrine  of  our  Saviour's  atonement,  must  do  it  on  this 
ground,  that  nothing  of  the  kind  was  necessary. 

It  was  remarked,  in  reply,  that  even  if  we  were  unable  to 
discern  any  need  of  atonement,  i.  e.  any  obstacles  to  the  ex- 
ercise of  mercy  on  terms  of  repentance  mereij'',  it  would,  by 
no  means,  follow,  that  such  reasons  did  not  exist  in  the  view 
of  that  Being,  who  beholds  the  whole  universe,  with  all  its 
relations  and  connexions.  But  far  from  conceding  the  truth 
of  what  is  here  supposed,  I  proceeded  to  suggest  a  number 
of  considerations,  which,  according  to  the  best  ideas,  which 
we  can  form  on  the  subject,  present  obstacles  to  the  par- 
doning of  sin,- merely  on  condition  of  repentance. 

I  shall  now  apply  more  directly,  to  the  government  of 
God,  some  observations  then  made  concerning  civil  govern- 
ments, with  a  view  fiirther  to  show,  that  the  propriety  of 
pardoning  sin  on  the  sole  condition  of  repentance,  is  far  from 
being  obvious. 

Were  offenders  made  happy  on  so  easy  terms,  the  obedi- 
ent and  disobedient  would  be  treated  alike.  Whereas,  the 
divine  law  declares,  it  shall  go  well  with  the  righteous,  and  ill 
with  the  wicked  ;  the  event,  as  here  supj^osed,  is,  that  it  will 
go  well  with  both.     For  if  the  wicked,  i.  e.  those,  who  have 

19 


H6  LECTURE    XIII. 

sinned  while  in  a  state  of  probation,  are  made  happy,  they 
receive  precisely  what  was  promised  to  the  righteous;  nothing 
more  than  happiness,  being  promised  to  the  latter."  Now,  if 
the  matter  were  left  here,  would  not  an  observing  spectator 
of  God's  proceedings,  on  being  told,  that  virtue  is  an  object 
of  divine  approbation,  and  vice  of  the  divine  displeasure, 
immediately  reply,  "How  does  this  appear?  Two  beings, 
we  see,  are  put  on  their  trial  for  happiness,  on  condition  of 
obedience  :  but  he,  who  disobeys,  receives  the  same  treat- 
ment, as  the  other." 

Or,  suppose  two  beings  in  a  state  of  trial  disobey  their 
Creator.  The  one  repents,  and  is  rewarded ;  the  other 
does  not  repent,  and  is  punished.  In  the  latter  case,  i.  e. 
when  the  impenitent  is  punished,  the  divine  law  and  the  di- 
vine proceedings  express  precisely  the  same  thing,  viz.  hatred- 
of  sin.  In  the  former  case,  the  expressions  of  the  two  are 
completely  opposite. 

That  the  consideration  of  repentance  does  not  legally  jus- 
tify this  difference,  will  be  evident,  when  we  consider  the 
necessary  extent  of  divine  requirements.  These  are  noth- 
ing less,  than  unfailing  moral  rectitude.  If  it  be  suitable, 
that  Deity  should  demand  of  his  creatures  conformity,  in 
any  instance,  to  that,  which  is  morally  right;  such  conformi- 
ty, may,  with  propriety,  be  demanded  in  all  instances.  In- 
deed, there  would  be  undeniable  inconsistency,  were  not  the 
demand  universal.  You  cannot  easily  suppose  any  thing, 
more  dishonorable  to  the  supreme  law  giver,  than  that  he 
should  tolerate  particular  violations  of  law,  on  condition 
the  remainder  should  be  kept.  If  intelligent  creatures  con- 
form to  the  law,  it  is  no  more  than  their  duty :  it  cannot,  of 
course,  have  the  slighest  influence,  strictly  speaking,  in  mak- 
ing amends  for  crimes.  It  is  not  the  less  true,  that  I  violat- 
ed the  law  yesterday,  because  I  have  kept  it  to  day  ;  nor  is 
there,  on  that  account,  less  demerit  and  turpitude  in  yester- 
day's offence.  Penitence  is  only  the  feelings  of  an  obedi- 
ent heart,  in  view  of  its  past  delinquency.  The  only  dif- 
ference, therefore,,  between  the  repenting  and  unrepenting 


LECTURE     XIII.  147 

transgressor,  is,  that  the  disobedience  in  one  case,  is  contin. 
Hed  longer,  than  in  the  other.  But  the  law,  with  equal  clear- 
ness, denounces  punishment  against  both. 

By  what  has  been  said,  thus  much  at  least, !  conceive,  has 
been  made  to  appear,  that  there  is  not  an  obvious  propri- 
ety in  forgiving  sin  without  atonement;  and  that,  according 
to  the  best  views,  which  we  can  entertain  on  the  subject,  it 
was  necessary,  if  grace  were  exercised  towards  sinners, 
that  such  exercise  of  grace  should  be  accompanied  with 
some  expression  of  the  divine  will  and  character,  comport- 
ing with  that  expression,  Avhich  is  made  in  the  divine  law : 
something,  which  might  prevent  the  subjects  of  God's  moral 
government  from  imagining,  that  his  hatred  of  sin  is  less, 
than  his  law  represents. 

A  sentiment,  sioailar  to  this,  was  found  in  the  first  edition 
ofDr  Adam  Smith's  Theory  of  Moral  Sentiments,  clothed 
in  that  powerful  language,  which  he  had  so  much  at  his  com- 
mand. "If  we  consult,"  said  he,  "our  natural  sentiments, 
we  are  apt  to  fear,  lest  before  the  holiness  of  God,  vice 
should  appear  more  worthy  of  punishment,  than  the  weak- 
ness and  imperfection  of  human  nature  can  ever  seem  to  be 
of  reward.  Man,  when  about  to  appear  before  a  Being  of 
infinite  perfection,  can  feel  but  little  confidence  in  his  own 
merit,  or  in  the  imperfect  propriety  of  his  own  conduct.  In 
the  presence  of  his  fellow  creatures,  he  may  often  justly  ele- 
vate himself,  and  may  often  have  reason  to  think  highly  of  his 
own  character  and  conduct,  compared  to  the  still  greater 
imperfection  of  theirs.  But  the  case  is  quite  difl'erent,  when 
about  to  appear  before  his  infinite  Creator.  To  such  a  be- 
ing, he  can  scarcely  imagine,  that  his  littleness  and  weakness 
should  ever  seem  to  be  the  proper  object,  either  of  esteem 
or  reward.  But  he  can  easily  conceive,  how  the  numberless 
violations  of  duty,  of  which  he  has  been  guilty,  should  ren- 
der him  the  object  of  aversion  and  punishment.  Neither 
can  he  see  any  reason,  why  the  divine  indignation  should 
not  be  let  loose,  without  any  restraint,  upon  so  vile  an  insect 
as  he  is  sensible  that  he  himself  must  appear  to  be.    If  he 


148  LECTURE   XIII. 

would  stin  boDP  for  bnppiness,  he  is  conscious  that  he  cannot 
demand  it  from  the  justice,  but  that  he  must  en ireat  it  from  the 
mercy  of  God.  Repentance,  sorrow,  humiliation,  contrition, 
at  the  thought  of  his  past  conduct,  are,  upon  this  account, 
the  sentiments  which  become  him,  and  seem  to  b^  the  only 
means,  which  he  has  left  for  appeasing  that  wrath,  which  he 
knows,  he  has  justly  provoked.  He  even  distrusts  the  effi- 
cacy of  all  these,  and  naturally  fears,  lest  the  wisdom  of  God, 
should  not,  like  the  weakness  of  man,  be  prevailed  upon  to 
spare  the  crime,  by  the  most  importunate  lamentations  of  the 
criminal.  Somp  other  intercession,  some  other  sacrifice, 
some  other  atonement,  he  imagines  must  be  made  for  him, 
beyond  what  he  himself  is  capable  of  making,  before  the 
purity  of  the  divine  justice  can  be  reconciled  lo  his  manifest 
offences." 

In  view  of  these  considerations,  and  of  the  acknowledged 
fact  that  God  does,  in  some  way  or  other,  pardon  offenders, 
thcrr  is,  to  say  the  least,  a  degree  of  probability,  that  meas- 
ures have  been  taken  of  the  nature  described. 

I  now  ask  your  attention  to  an  undeniable  fact,  viz.  the 
death  of  Jesus  Clu'ist,  by  whom  the  worlds  were  made,  and 
in  whom  dwelt  the  fulness  of  the  Godhead  bodily. 

Judging  from  the  language,  both  of  the  prophets  and 
evangelists,  it  would  seem,  that  his  sufferings  on  this  occa- 
sion were  unusual  in  their  severity.  The  prophet  Isaiah 
uses  the  followiiig  language,  "  He  was  oppressed  and  af- 
flicted :  It  pleased  the  Lord  to  bruise  him,  and  put  him  to 
grief." 

In  the  twenty  second  Psalm,  are  many  passages,  which 
are  by  no  me;ins  applicable  to  David  To  Christ,  they  ap- 
ply with  exactness;  and  this  application  is  made  by  himself, 
and  by  the  evangelists,  who  record  his  sufferings.  "  They 
pierced  my  hands  and  my  feet:  they  parted  my  garments 
and  cast  lots  upon  my  vesture.  I  am  poured  out  like  wa- 
ter; and  all  my  bones  are  out  of  joint :  my  heart  is  like 
wax;  it  is  meked  in  the  midst  of  my  bowels.  My  God,  my 
God,  why  hast  thou  forsaken  me  ?     Why  art  thou  so  far 


tTCTURE    xiir.  149 

from  hrlpins  me,  and  from  the  wonJs  of  my  roarins;."  From 
the  SiisLory,  whirh  we  have  of  our  Si^viour,  ii  :tppcars,  tdat 
he  was  emphatically  a  nriri  of  sorrows,  and  acquainted  with 
grief.  Immediately  before  his  deUh,  he  is  represented,  as 
passing;  through  a  scene  of  suffering:,  of  vvhich,  on  ordinary 
principles,  no  satisfactory  account  can  be  given.  On  the 
night  of  his  crucifixion,  when  he  had  supped  with  his  disci- 
ples, he  withdrew  from  them,  "  and  kneeled  down  and  tirty 
ed,  saying,  Father,  if  thou  be  willing,  remove  this  cup  from 
me:  nevertheless,  not  my  will,  but  thine  be  done.  And 
there  appeared  unto  him  an  angel,  strengthening  him.  And, 
being  in  an  agony,  he  prayed  more  earnestly:  and  his 
sweat  was,  as  it  were,  great  drops  of  blood,  falling  down  to 
the  ground."  On  this  occasion,  he  said  to  his  disciples, 
"  My  soul  is  exceedingly  sorrowful,  even  unto  death. 

Such  extreme  agitation  of  mind  appears  surprising, 
whether  we  consider,  that  Christ  had  from  the  beginning 
clearly  foreseen  his  own  death  ;  or  that  many  persons,  both 
with  the  aids  of  religion  and  without  them,  have  met  death 
with  less  apparent  depression. 

Our  Lord  had,  on  many  occasions,  spoken  of  his  own 
death,  which  he  should  accomplish  at  Jerusalem;  he  had 
even  mentioned  the  manner,  in  which  it  should  be  effected. 
"As  Moses  lifted  up  the  serpent  in  the  wilderness,  so  also 
shall  the  son  of  man  be  lifted  up." 

Many  persons,  we  know,  among  pagans,  Jews  and  chris- 
tians, have,  with  great  fortitude,  encountered  severe  suf- 
ferings. Not  a  few  have  manifested  constancy  in  the 
midst  of  tortures.  A  Jewish  mother,  and  her  seven  sons, 
suffered  death,  for  their  religion,  in  the  time  of  Antiochus. 
To  them  was  applied  every  species  of  torture,  which  could 
be  invented  by  human  malice  and  ingenuity.  All  these  were 
insufficient  to  extort  any  expressions  of  perturbation,  or 
even  timidity.  Stephen,  in  view  of  his  execution,  betrayed 
no  symptoms  of  distress.  Many  of  the  early  christians 
rather  courted,  than  avoided  martydom.  Many  protest. mts, 
in  later'ages,  have  anticipated  the  flames,  and  endured  them, 
without  the  appearance  of  terror. 


150  LECTURE    XIII. 

But,  when  our  Saviour  was  in  the  garden  of  Gethsemane^ 
he  was  at  once  depressed  and  agitated.  No  language  can 
evince  greater  agitation,  than  the  words,  already  quoted  from 
the  evangelist.  "  Being  in  an  agony,  he  prayed  more  earnest- 
ly :  and  his  sweat  was,  as  it  were,  great  drops  of  blood,  falling 
down  to  the  ground."  What  account  is  to  be  given  of  this  ex- 
traordinary fact?  Even  those,  who  deny  the  atonement  of  the 
Savior,  believe  him  to  have  been,  at  least,  a  great  and  good  man 
whom  the  Father  honored  with  a  high  commission.  Even 
if  nothing  more  than  this  were  true,  it  would  be  extremely 
difficult  to  give  any  rational  account  of  the  scene,  which  the 
evangelist  describes.  If  there  were  nothing  of  an  extraor- 
dinary nature  then  in  the  view  of  Christ;  if  his  death  were 
connected  with  nothing  of  more  moment,  than  the  death  of 
other  prophets  ;  especially  if  his  sufferings  were  designed  to 
afford  a  noble  specimen  of  fortitude ;  it  is  strange,  even  to 
astonishment,  that  he  should  have  manifested  such  unspeak- 
able consternation.  How  came  it  to  pass,  that  the  greatest 
of  all  the  prophets,  who  was  emphatically  styled  the  son  of 
God,  should  have  suffered  with  less  apparent  magnanimity, 
than  many  of  his  predecessors  ?  How  came  it,  that  He,  who 
is  head  of  the  christian  church,  and  who,  in  all  things,  hath 
the  pre-eminence,  did  not  manifest  as  little  emotion,  in  view 
of  the  cross,  as  many  of  his  disciples  in  subsequent  ages? 
No  person,  I  think,  will  consider  this  inquiry,  as  unnatural 
or  impertinent.  Let  us  now  suppose,  that  Christ  suffered 
for  human  offences ;  and  that  the  pains,  which  he  endured, 
were  to  express  the  divine  displeasure  against  sin ;  let  us 
suppose,  to  use  the  prophet's  language,  that  "he  made  his  soul 
an  offering  for  sin,"  and  that  therefore,  it  "  pleased  the  Lord 
to  bruise  him,  and  put  him  to  grief."  On  this  ground,  it 
will  not  appear  incredible,  that  his  sufferings,  should  be  in- 
comparably greater,  than  any,  which  had  been  previously 
endured.  Nor  is  it  strange,  that  such  sufferings  should  have 
produced  uncommon  effects  on  our  Savior's  animal  system, 
and  should  have  extorted  from  him  corresponding  expres- 
sions. 


LECTURE     XIII.  151 

Let  US  now  consider,  whether  the  death  and  sufferings  of 
Christ,  are  not  mentioned  in  scripture,  as  answering  most 
important  purposes  in  the  economy  of  redemption ;  and 
whether  these  are  not  represented  as  the  ground,  on  which 
the  sinner  receives  forgiveness. 

The  prophet  Isaiah  uses  the  following  language,    "He 
was  wounded  for  our  transgressions  :  he  was  bruised  for  our 
iniquities :  the  chastisement  of  our  peace  was  upon  him ; 
and  by  his  stripes,  we  are  healed.     All  we  like  sheep  have 
gone  astray :  the  Lord  hath  laid  on  him  the  iniquities  of  us 
all."     Unless  the  pains  and  death  of  our  Lord   were  the 
ground,  on  which,  or  the  medium,  through  which,  the  sin- 
ner's pardon  is  obtained,  what  meaning  had  the  prophet  in 
saying,  "  he  was  wounded  for  our  transgressions  ?     Christ  is 
said  to  have  suffered,  "  the  just  for  the  unjust ;  and  to  have 
given  his  life  a  ransom  for  many."     Christians  are  said,  to 
be  "redeemed  by  the    blood  of  Christ.      St.  Paul  says, 
"Christ  hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."     In  these  words,  let  it  be  remarked, 
two  things  are  specified  ;     1.  An  effect;     2.  The  manner,  in 
which  this  effect  was  produced.     The  effect  is  our  "  redemp- 
tion from  the  curse  of  the  law  :  the  manner  is  Christ's  "being 
made  a  curse  for  us."     By  the  curse  of  the  law  is  evidently 
meant,  the  penalty,  or  punishment,  which  the  law  denounceth. 
It  is  so  explained  by  the  apostle  himself,  when  he  says  from 
the  Pentateuch,  "  Cursed  is  every  one,  that  continueth  not 
m  all  things,  written  m  the  law,  to  do  them."     From  this 
curse,  this  penalty,  this  punishment,  Christ  has  redeemed 
all  who  believe.     In  what  way  ?     By  his  efforts  to  reclaim 
their  wanderings, — to  bring  them  back  to  a  virtuous  life  ? 
This  is,  indeed,  necessary  to  their  salvation  :  but  does  this 
of  itself  redeem  them  from  the  curse  of  the  law  ?  By  no 
means.     The  penalty,  once  incurred,  eternally  remains  due : 
and  the  penalty  becomes  due,  whenever  all  things,  written  in 
the  law,  are  not  performed.     It  is  perfectly  absurd,  and  will 
appear  so,  on  a  little  reflection,  to  speak  of  future  obedience, 
as  procuring  redemption  from  the  curse  of  the  law.     But  the 


152  ,  LECTURE     XIII. 

apostle  has,  with  perfect  clenrness,  shown  how  this  rerlemp- 
tion  is  obtained  ;  viz.  hy  our  Savior's  Icing  made  a  (  urse  lor 
us:  i.  e.  hy  his  having  eiifiured  that  penalty  of  the  law,  in 
consequence  of  which,  we  are  set  at  liberty.  The  penalty 
of  the  law  is  an  expression  of  God's  displeasure  at  sin  :  this 
expression  has  been  made  by  the  sufferings  of  Christ. 

1  he  apostle  John  speaks  of  Christ,  as  "  the  propitiation 
for  our  sins ;  and  not  for  ours  only ;  but  for  the  sins  of  the 
whole  world."  In  the  preceding  verse,  he  appears  in  a  dif- 
ferent character;  namely,  that  of  an  advocate.  "If  any 
man  sin,"  snith  the  sacred  writer,  "  we  have  an  advocate 
with  the  Father  ;  it  is  then  subjoined,  "  And  he  is  the  pro- 
pitiation for  our  sins."  In  discharging  the  office  of  advo- 
cate, he  proceeds  on  the  ground  ofth.it  propiatory  sacrifice, 
which  he  offered  u})on  earth.  The  Father  is  besought 
to  confer  favors  on  men,  in  virtue  of  those  sufferings,  which 
the  Son  endm-ed  at  his  crucifixion.  "As  the  sacrifices  of 
the  Old  Testament,"  says  Dr.  Whitby,  "  were  slain,  and  the 
blood  shed,  before  it  was  brought  to  the  mercy  seat,  and  yet 
the  high  priest  made  atonement  v\ith  it,  v\hen,  at  his  entrance 
into  the  holy  place,  he  oflVred  up  that  blood  to  God,  in  his 
peculiar  presence ;  so,  though  our  Lord  was  slain  and  shed, 
his  blood  on  earth,  yet  may  he  make  atonement  in  the  pres- 
ence of  God  with  it,  by  virtue  of  the  sufferings,  which  he 
endured,  when  this  blood  was  shed." 

We  ought,  liy  no  means,  to  pass  unnoticed  the  words,  used 
by  our  Saviour,  when  he  instituted  the  sacrament.  "This," 
saith  he,  speaking  of  the  wine,  "  is  the  New  Testament  in  my 
blood,  which  is  shed  for  you." 

It  would  be  easy  to  n;ulti}ly  passages  of  a  similar  nature. 
They  are  scattered  in  great  profusion  through  the  scriptures 
especially  the  New  Testament.  That  the  apparent  meaning 
of  these  passages  is  such,  as  to  countenance  and  support  the 
doctrine  of  atoricment,  will  hardly  be  denied.  It  would  be 
criminal  and  i^bj-urd,  thcrelore  to  sf  ek  a  difirrrnt  interpreta- 
tion, unless  there  is  something  in  the  doctrine  itself,  abhor- 


LECTURE     XIII.  153 

vent  from  reason,  or  from  other  parts  of  inspired  scripture. 

But  I  have  endeavored  to  show,  that  reason  is  so  far  from 
presenting  obstacles  to  our  belief  in  the  doctrine,  that  the 
hypothesis  of  God's  pardoning  sins  without  any  atonement, 
is  liable  to  such  objections,  as  reason  is  wholly  unable  to  re- 
move. It  is,  by  consequence,  so  far  from  being  true,  that 
previous  improbability  renders  it  necessary  to  seek  some 
interpretation  of  these  similar  texts,  different  from  that  which 
is  most  obvious,  that  there  is  a  strong  presumption  in  its  !•- 
vor.  Were  these  passages  equally  susceptible  of  two  inter- 
pretations, one  in  favor  of  atonement  the  other  having  no 
relation  to  it  it ;  is  questionable  whether  any  person,  who  had 
been  habituated  impartially  and  sedulously  to  contemplate 
the  first  principles  of  natural  religion,  would  hesitate  to  adopt 
the  former  interpretation.  How  much  less,  when  this  in- 
terpretation is  undeniably  far  more  literal  and  obvious,  than 
any  other.  It  must,  I  think,  be  conceded  by  those,  who  de- 
ny the  doctrine  of  atonement,  that  had  it  been  the  intention 
of  the  aposdes  to  have  taught  it,  they  could  not  easily  have 
found  language,  more  to  their  purpose. 

We  will  now  briefly  notice  the  remarks,  which  are  made 
to  enfeeble  or  destroy  the  evidence  hence  arising. 

I.  That  the  death  of  Christ  is  called  a  sacrifice  for  sin, 
not  because  it  really  was  such  ;  but  merely  in  accommoda- 
tion to  the  prejudices  of  mankind,  who,  from  the  beginning 
of  the  world,  expected  pardon  through  the  efficacy  of  sac- 
rifice. By  this  it  appears,  that  the  general  sentiment  of 
mankind  has  been  such,  as  we  have  conveyed;  viz.  that  re- 
pentance and  amendment  of  life  are  not  of  themselves  suffi- 
cient to  procure  forgiven e-9s. 

We  will  now  attend  to  the  objection  5  that  the  death  of 
Christ  is  called  a  sacrifice  for  sin  in  accommodation  to  the 
prejudices  which  prevailed.  This  objection  you  will  ob- 
serve, concedes  to  us,  that  the  languageof  scripture  is  such, 
as  to  convey  the  ideas,  for  which  we  contend;  viz,  that 
Christ  died,  as  a  sacrifice  for  sin. 

20 


154 


LECTURE    XIII. 


That  he  did  die  for  this  purpose,  is  either  true,  or  it  is  not. 
The  latter  is  what  the  objector  designs  to  prove  :  but  he  al- 
lows, at  the  same  time,  that  the  writers  of  scripture  designed 
no  such  thing.  Thej,  to  be  sure,  disbelieved  the  doctrine  • 
but  since  mankind  in  general  had  a  false  belief  concerning 
the  efficacy  of  sacrifice,  they  not  only  forbore  to  oppose  the 
error  ;  but  used  such  language,  as  was  calculated  to  confirm 
it.  The  objection  does  not  require  nor  deserve  more  par- 
ticular examination. 

II.  Our  Saviour  is  said  to  have  been  made  a  sacrifice  for 
sin,  it  may  be  urged,  not  indeed,  with  design  to  deceive,  but 
in  allusion  to  Jewish  sacrifices.  The  author  of  the  epistle 
to  the  Hebrews,  however,  it  has  long  since  been  observed? 
gives  a  very  diflferent  account  of  the  matter.  He  assures  us' 
that  the  Mosaic  phraseology  was  founded  on  the  Levitical 
sacrifices  being  types,  or  prefigurations  of  the  sacrifice  of 
Christ.  "  The  law  was  a  shadow  of  good  things  to  come, 
and  not  the  very  image  of  the  things.  The  priests,  that  offer 
gifts  according  to  the  law,  serve  under  the  example  and 
shadow  of  heavenly  things,  as  Moses  was  admonished  of 
God,  when  he  was  about  to  make  the  tabernacle."  The  Le- 
vitical priesthood  was  a  shadow  of  the  priesthood  of  Christ, 
in  like  manner,  as  the  tabernacle,  made  by  Moses,  was 
according  to  that  showed  him  in  the  mount. 

The  doctrine  of  this  epistle,  saith  Butler,  and  after  him, 
M'Knight,  plainly  is,  that  the  legal  sacrifices  were  allusions  to 
tlie  great  and  final  atonement,  to  be  made  by  the  blood  of 
Christ :  and  not  that  this  was  in  allusion  to  those.  To  sup- 
port which,  the  following  passages  are  pertinently  cited. 
"•  It  is  not  possible,  that  the  blood  of  bulls  and  of  goats, 
should  take  away  sin.  Wherefore,  when  he  cometh  into  the 
world,  he  saith,  sacrifice  and  oftering;  i.  c.  such  as  were 
made  under  the  law,  thou  wouldc?^t  not,  but  a  body  hast  thou 
prepared  me.  Lo  I  come,  I  delight  to  do  thy  will,  O  God. 
By  which  will,  we  are  sanctified,  by  the  ofieriug  of  the  blood 
of  Jesus  once  for  all." 


LECTURE    XIH.  1  5;'j 

III.  Though  thedoath  of  Christ  is  called  a  sacriCice,  other 
things,  which  arc  not  literally  so,  it  may  be  observed,  arc 
mentioned  under  that  name.  Good  works  are  called  sacri- 
fices;  and  christians  are  required  to  "present  themselves, 
as  living  sacrifices  to  God."  But  these  are  never  represent- 
ed, as  sacrifices  for  sin :  nor  are  they  ever  mentioned  in 
a  manner,  which  has  the  least  tendency  to  lead  men  to  re- 
gard them  in  this  manner. 

We  are  sometimes  reminded  of  this  passage,  found  in 
Colossians  1.  24.  "  1  fill  up  that  wiiich  is  behind  of  the  afflic- 
tions of  Christ  in  my  flesh,  for  his  body's  sake,  which  is  ihe 
church."  By  the  afflictions  of  Christ,  here  mentioned,  what 
must  we  understand  ?  Surely,  not  the  sufferings,  which 
Christ  endured :  that  were  impossible.  Evidently  then, 
those  sufferings  in  the  cause  of  Christ,  are  meant,  which  were 
reserved  for  the  apostle.  These  he  w^as  ready,  cheerfully, 
and  bravely  to  encounter,  for  the  sake  of  the  church.  It  is, 
by  no  means,  denied,  that  a  man  may  die  for  the  religion, 
or  for  the  church  of  Christ.  This  was  actually  done  by  St. 
Stephen.  But  it  is  not  said  of  Stephen,  or  of  any  other  mere- 
ly human  being,  that  "  he  died  for  the  sins  of  the  world  ;" 
that  he  was  "made  a  sin  offering:"  that  he  "appeared  to 
take  away  sin,  by  the  sacrifice  of  himself:"  that  he  "  bore 
our  sins  in  his  own  body."  It  is  not  said,  that  on  Stephen, 
"  the  Lord  has  laid  the  .iniquities  of  us  all;"  nor  has  any 
apostle  thus  judged  ;  If  St.  Stephen  "  died  for  all,  then  were 
all  dead." 

Though  Christ  is  represented  in  a  great  number  of  pla- 
ces, as  a  sacrifice  for  sin,  the  whole  scripture  evidence  of  his 
atonement  is  far  from  depending  on  such  rej)resen(ation. 
In  many  of  the  passages  quoted,  no  allusion  to  the  sacrifices 
of  the  Mosaic  law  is  recognized.  They  would  have  an  im- 
portant meaning,  and  afford  strong  proof  of  the  doctrine  in 
question,  even  if  the  Mosaic  ritual  had  never  existed.  The 
expressions  are  extremely  various :  but  the  ideas  conveyed 
are  the  same;  viz.  that  in  consequence  of  the  suftcrings  o! 
Christ,  the  sins  of  all,  who  repent,  are  remitted. 


ISB  LSCTURE   XIII. 

IV.  Some  persons  may  tell  us,  that  the  reason,  why  the 
scriptures  speak  so  often  of  our  being  saved  by  the  death  of 
Christ,  is,  that  his  death  was  incurred  in  discharging  the  du- 
ties of  a  ministry,  undertaken  for  the  promotion  of  present 
virtue,  and  future  happiness.  I  answer,  that  the  same  may 
be  said  of  Stephen,  Paul,  or  of  any  of  the  christian  martyrs. 
Yet  it  is  not  said  of  them,  that  they  have  "  washed  us  from 
our  sins,  in  their  own  blood." 

Lastly.  You  may  imagine,  perhaps,  that  the  reason, 
why  so  close  a  connexion  is  said  in  scripture  to  exist  be- 
tween human  salvation  and  the  death  of  Christ,  is,  that  by 
that  event,  his  doctrines,  all  which  are  of  a  salutary  tendency, 
have  been  confirmed.  The  reply,  which  has  just  been 
made  to  another  remark,  is  applicable  to  this;  for  the  mar- 
tyrs as  much  confirmed  their  doctrines  by  suffering,  as  did 
our  Saviour.  Both,  in  the  same  way  evinced  their  integrity ; 
their  full  belief  in  what  they  taught.  But  with  regard  to 
Christ,  his  death  was  far  less  than  his  resurrection,  a  proof 
of  his  doctrines.  The  former  proved  his  own  belief:  the 
latter  proved,  that  they  received  the  Father's  approbation. 
If  either  event,  therefore,  were  on  this  account  suitable  to 
be  mentioned  very  frequently,  and  very  distincdy,  as  pro- 
curing the  remission  of  sins,  it  was  beyond  controversy, 
that  of  the  resurrection.  The  fact  is,  not  only,  that  the  lan- 
guage of  scripture  is  favorable  to  the  doctrine  of  atonement; 
but  will  not  without  great  violence,  admit  a  different  expla- 
nation. 


L,ECTURE  XIV, 


^        Atonement, 

Whatever  wisdom  there  is  in  any  constitution  of  s;overn- 
ment,  such  constitution  may  beUable  to  plausible  objections. 
The  number  and  speciousness  of  these  objections  may  be 
greater  in  proportion,  as  those,  who  make  them  are  ignorant 
of  all  the  ends,  with  reference  to  which,  the  constitution  was 
framed.  A  transient  observer  is  not  surprised,  if  in  a  com- 
plicated machine  he  sees  some  parts,  the  utility  of  which  is 
not  obvious.  If  he  has  confidence  in  the  skill  of  the  archi- 
tect, it  will  not  much  perplex  him,  should  he  even  observe 
some  parts,  or  appendages,  which  have  the  appearance  of 
retarding  the  great  object,  for  which  the  machine  was  con- 
structed. But  suppose  that  object  were  unknown  to  him,  any 
objections,  which  might  occur  against  particular  parts,  would 
be  of  still  less  importance,  perhaps,  even  of  none.  And  if  thig 
object  is  but  partially  understood,  the  force  of  his  objections 
will  be  proportionably  diminished. 

I  now  proceed  to  notice  some  of  those  arguments,  which 
are  brought  with  most  confidence  against  the  doctrine  of 
atonement. 

I.  If  Christ,  who  was  himself  innocent,  died  to  procure 
impunity  for  sinners,  it  is  said  to  manifest  an  indifference 
to  right  and  wrong:  It  is  taking  punishment  from  those, 
who  deserved  it,  and  placing  it  on  him  who  did  not. 


16t>  LECTURE  XIV. 

1  answer,  that  whether  the  doctrine  in  question  is  true  or 
false,  facts,  of  the  nature  here  mentioned,  are  daily  occur- 
ring before  our  eyes.  Men  often  suffer  in  consequence  of 
actions  in  which  they  took  no  pan,  and  to  which  thoy  were 
not  accessory.  If  a  son,  by  disorderly  living,  involve  him- 
self  in  debt,  his  friends,  to  procure  his  relief,  consent  to  mnke 
many  sacrifices,  and  endure  many  privations.  If  his  ex- 
travagance has  produced  diseases,  which  threaten  death, 
they  sedulously  interpose  their  good  offices,  to  .dleviaie  his 
pains,  or  to  prevent  dissolution.  In  these  cases,  we  per- 
ceive nothing  which  is  difficult  to  be  reconciled  with  the 
justice  of  divine  government.  Because  a  parent  chooses  to 
intervene  between  his  child,  and  those  sufferings  or  that  in- 
famy, to  which  the  latter,  by  indiscretions  or  crimes,  has  ex- 
posed himself,  no  person  is  ever  led  to  suspect,  that  the 
Sovereign  of  the  universe  is  indifferent  to  right  and  wrong. 
In  like  manner,  if  an  angel  should  choose  to  submit  to  some 
privations  or  positive  pain  with  a  view  to  alleviate  the  tem- 
poral sufferings  of  men,  or  meliorate  the  present  condition 
of  human  society,  it  would  enter  the  mind  of  no  person,  that 
the  existence  of  such  a  fact  was,  in  the  smallest  degree,  dis- 
cordant with  divine  impartiality  and  justice.  But  even  were 
this  matter  attended  with  much  difficulty,  whatever  mode  of 
proceeding  is  adopted  in  one  part  of  divine  government,  may 
doubdess  be  admitted  into  another.  If,  in  that  part  of  the  di- 
vine economy,  which  is  known  to  us,  the  innocent  endure 
anxiety  and  labor  to  relieve  the  guilty ;  we  can  by  no  means 
be  sure,  that  the  same  does  not  take  place  in  those  parts 
which  are  unknown.  It  is  perfectly  absurd,  to  say,  that  such  a 
thing  cannot  be  true,  because  it  is  inconsistent  with  the  char- 
acter of  God,  if  there  are  other  things  in  his  government  of 
a  like  nature.  If,  therefore,  it  is  an  obvious  fact,  that  the 
sufferings  of  the  rash  and  dissolute  are  relieved,  or  that  such 
persons  have  health  and  comfort  restored  to  them  by  the 
intervention  of  those,  who  took  no  part  in  their  crimes,  how 
can  a  reasonable  man  deny,  that  the  salvation  of  sinners 
may  be  procured  by  the  labors,  or  sufferings  of  Blessiah  ? 


LECTURE    XIV.  159 

If  this  most  benevolent  and  exalted  being  chose  to  di- 
vest himself  of  original  glory,  and  to  die  the  just  for  the 
unjust;  is  the  divine  character  liable  to  impeachment,  be- 
cause nothing  was  done  to  prevent  or  discourage  the  meas- 
ure ? 

Besides :  It  is  a  fact,  as  we  have  before  observed,  that 
Jesus  Christ  did  sufler.  He  suffered  then  either  for  himself, 
or  for  others,  or  for  nothing.  That  he  suffered  for  person- 
al crimes,  will  not  be  asserted  by  any  one,  who  believes  his 
religion.  That  he  suffered  for  nothing,  is  a  proposition, 
which  will  as  readily  be  rejected.  There  is  but  one  alter- 
native :     He  suffered  on  account  of  others. 

The  person  objecting,  will  perhaps,  be  willing  to  allow 
this.  Those  who  disbelieve  the  doctrine  of  atonement,  do 
not  deny,  that  in  some  general  sense,  Christ  suffered  for  the 
advantage  of  men.  They  are  not  unwilling  to  admit,  that 
Christ  died  to  confirm  his  doctrines,  and  that  these  doc- 
trines are  calculated  to  promote  virtue  and  happiness.  Now, 
though  we  endeavored  in  preceding  lectures,  to  show,  that 
Christ  died,  not  only  that  men  might  be  brought  to  virtue 
and  repentance ;  but  to  render  it  consonant  with  the  wise 
government  of  Jehovah  to  accept  their  penitence,  yet  the 
objection  under  consideration,  lies  with  no  greater  strength, 
against  the  last  opinion,  than  against  the  other.  Suppose 
for  a  moment,  that  our  own  opinion  is  wrong,  and  the  other 
is  right.  Suppose,  that  Christ  died  for  no  other  purpose, 
than  to  confirm  his  religion;  which  religion  is  designed  to 
bring  men  to  virtue,  and  thus  prepare  them  for  glory.  It 
will  still  be  true,  even  by  the  consession  of  those,  who  hold 
this  opinion,  that  Christ  died  for  the  guilty :  an  innocent 
person  suffered,  that  the  guilty  might  not  suffer,  which  is 
precisely  the  thing,  objected  against  the  doctrine  of  atone- 
ment, as  showing  a  manifest  indifference  to  right  and  wrong. 
It  is  no  more  true  on  one  supposition  than  on  the  other,  that 
punishment  is  taken  from  those,  who  deserve  it,  and  placed 
on  him  who  did  not.  Can  you  possibly  discern  any  differ- 
ence ?     As  to  the  sufferings  of  Christ,  there  is  none ;  nor  is 


160  LECTURE   XIV. 

there  any  as  to  bis  innocence.  It  is  undeniable  on  either 
supposition,  that  an  innocent  person  suffered.  Nor  can  it  be 
denied,  that  these  sufferings  were  endured  on  account  of  the 
guilty.  For,  had  not  men  been  sinners,  a  religion  sealed, 
or  (  onfirmed  by  the  death  of  Christ,  would  not  have  been 
necessary  to  their  reformation.  If  an  infidel  brings  the  ob- 
jection, with  design  to  discredit  the  christian  religion,  I  an- 
swer it,  by  saying  first,  the  thing  objected  to,  is  analogous 
to  facts,  constantly  existing  under  the  government  of  God ; 
and,  therefore,  the  objection  no  more  proves,  that  Christianity 
is  not  from  God,  than  that  the  system  of  nature  and  the  gov- 
ernment of  the  world  are  not  from  Him.  I  observe  second- 
ly, that  the  objection  has  no  weight,  because  the  sufferings 
of  Christ,  were  not  a  matter  of  constraint,  but  of  choice. 
But  if  a  believer  in  Christianity  brings  the  objection,  we  are 
no  more  concerned  in  its  removal,  than  he :  and,  therefore, 
it  is  absurd  for  him  to  attempt  to  subvert,  by  such  means, 
the  doctrine  in  question. 

Varying  the  objection  a  little,  it  may  be  said,  that  every 
accountable  creature  ought  to  be  treated  according  to  his 
deserts :  and  that  the  suffering  of  one  innocent  being,  in 
place  of  many  offenders  is  inconsistent  with  this.  I  answer ; 
It  is  no  more  inconsistent  with  this,  than  with  the  exer- 
cise of  mercy  in  general.  It  is  implied  in  the  idea  of  mercy, 
that  he,  who  is  the  subject  of  it,  is  not  treated  as  severely^ 
as  he  deserves.  If  that  which  is  asserted  in  the  objection,  is 
true,  I  apprehend  it  fixes  the  doom  of  our  whole  guilty  race. 
That  they  have  sinned,  is  incontrovertible.  If  they  must 
be  treated  according  to  their  desert,  they  must  endure  the 
penalties  of  a  violated  law. 

Should  any  reply  be  made  to  this,  it  must  be,  that  human 
offences  do  not  deserve  punishment;  or  that  obedience  in 
one  instance,  makes  amends  for  disobedience  in  others.  I 
rejoin,  that  both  these  propositions  are  contradictory  to  the 
klivine  law, 

1.  Were  it  true  that  human  offences  do  not  deserve  pun- 


I^ECTUKE    XIV.  161 

ishment,  the  divine  law  is  calculated  to  deceive  mankind  by 
threatening  a  punishment,  which  cannot,  without  injustice, 
be  inflicted  :  for  it  would  be  unjust  to  punish  sin,  if  such 
punishment  is  unmerited.  Nor  is  this  all.  If  what  is  here 
asserted,  is  true,  either  the  law  misrepresents  the  di- 
vine character,  or  that  character  itself  is  wanting  in 
moral  purity.  Nearly  the  same  consequences  will  result 
from  the  other  suggestion,  viz.  that  obedience  in  one  in- 
stance makes  amends  for  disobedience  in  others.  This,  no 
less  than  the  other  opinion,  is  contradictory  to  the  law  of 
God.  Nor  can  any  rule  of  rectitude  be  conceived,  to  which 
this  suggestion  may  be  reconciled. 

II.  It  is  objected,  that  the  doctrine  of  atonement  is  not 
consistent  with  our  best  ideas  of  divine  mercy  :  for  if  God 
has  received  compensation  for  the  offences  of  men,  his  not 
exacting  punishment  from  them  is  no  indication  of  compas- 
sion or  liberality. 

If  it  were  correct  to  represent  the  sacrifice  of  Christ,  as 
perfectly  analogous  to  the  payment  of  a  debt ;  and  that  this 
measure  originated  with  Christ,  and  not  v;ith  the  Father,  the 
objection,  perhaps,  could  not  easily  be  removed :  for  when  a 
debt  is  paid,  he,  to  whom  it  was  owed,  has  no  further  de- 
mands ;  and  gratitude  seems  exclusively  due  to  him,  by  whom 
the  payment  was  made. 

But  this  representation  is  not  sanctioned  by  the  scriptures. 
They  speak  of  the  Father,  as  originating  the  constitution  of 
grace :  and  they  describe  the  atonement,  as  that,  through 
the  medium  of  which  grace  is  so  exercised,  that  the  sinner's 
pardon  may  be  accompanied  with  a  declaration  of  the  divine 
displeasure  against  sin  :  that  "  God  may  be  just,  and  the  jus- 
tifier  of  him,  that  believeth."  Now,  it  can  surely  derogate 
nothing  from  the  riches  of  divine  liberality,  that  in  the  manner 
of  exercising  it,  wisdom  is  employed,  and  precautions  are 
taken  to  prevent  abuse.  It  were  strange  indeed,  if  the  gen- 
erosity of  a  prince  must  be  questioned,  because  it  is  not  aa 
unqualified,  random  generosity,  but  exhibited  in  companr 
with  discretion  and  foresight. 


162  LECTURE   XIV. 

But  the  fact  is,  that  the  atonement  of  Christ  is  not  onlj 
consistent  with  liberality  on  the  part  of  God ;  but  serves  emi- 
nently to  display  such  liberality. 

So  far  as  the  justice  of  divine  requirements  are  questiona- 
ble, it  is  equally  questionable,  whether  any  favor  is  shown 
to  those,  who  are  not  punished  for  violating  such  require- 
ments. 

But  should  the  transgressors  of  law  be  pardoned  on 
the  sole  condition  of  repentance  ;  especially  if  it  were  done 
frequently,  suspicions  would  be  entertained,  that  a  percep- 
tion of  undue  severity  in  the  law  was  the  real  occasion 
of  this  lenity.  Whatever,  therefore,  tends  to  show  the  jus- 
tice of  divine  requirements  ;  whatever  tends  to  magnify  the 
law,  and  make  it  honorable,  tends,  in  the  same  degree,  to 
exhibit  and  illustrate  the  liberality  of  God,  in  pardoning  those, 
by  whom  its  requirements  have  been  violated.  The  par- 
don of  every  penitent  is  virtually  attended  with  a  declara- 
tion, both  on  the  part  of  God  and  man,  that  the  divine  com- 
mands are  holy  and  just.  The  penitent  himself,  makes  this 
declaration  by  believing  on  him,  "  who  died  the  just  for  the 
unjust."  The  Deity  makes  this  declaration  by  accepting 
his  penitence  exclusively  on  the  ground  of  our  Lord's  inter- 
position. Indeed,  the  language  of  the  transaction  and  the 
language  of  the  divine  law,  unite  perfectly  in  this ;  viz.  to 
express  the  sentiments  of  Deity  as  to  moral  evil.  Accord- 
ing to  the  opinions  of  those,  who  reject  the  doctrine  of 
atonement,  there  were  no  obstacles  to  the  exercise  of  divine 
mercy.  Whereas,  according  to  the  sentiment,  which  we 
endeavor  to  establish,  these  obstacles  were  such,  as  to  re- 
quire for  their  removal,  the  intervention  of  the  Son  of  God. 

To  pardon  sinners,  where  there  was  nothing  to  render  the 
measure  difficult,  is  obviously  a  less  display  of  generosity, 
than  to  pardon  them,  when  the  removal  of  great  obstacles 
was  previously  required.  The  doctrine  in  question,  there- 
fore, far  from  depressing,  tends  directly  to  raise  our  ideas  of 
divine  liberaiitv. 


LECTURE    XIV.  163 

Facts,  it  is  believed,  well  correspond  with  this  reasoning. 
The  strongest  expressions  of  personal  demerit,  and  ihe 
most  lively  views  of  our  Creator's  benignity  and  grace,  are 
not  found  among  those,  who,  considering  repentance  alone 
as  the  ground  of  pardon,  reject  the  opinions,  for  which  wg 
contend. 

III.  It  is  further  said,  in  opposition  to  the  doctrine  of 
atonement,  that  were  it  true,  it  would  have  been  revealed  in 
the  Jewish  scriptures. 

Without  conceding,  that  the  Jewish  scriptures  are  silent 
as  to  this  subject,  I  observe,  ttiat  were  they  entirely  so,  it 
would  prove,  neither  that  the  doctrine  is  false,  nor  unim- 
portant. We  are  far  from  being  judges,  how  many  subjects 
will  be  elucidated  by  a  divine  revelation.  The  works  of 
nature  are  as  truly  a  communication  from  God,  as  are  the 
Jewish  scriptures.  Yet  in  this  communication,  many  sub- 
jects of  acknowledged  moment,  are  left  in  perfect  uncer- 
tainty. Now,  suppose  further  light  should  be  imparted  by 
immediate  revelation,  who  could  predict  what  portion  of 
the  darkness,  remaining  after  the  first,  would  by  this  be  re- 
moved ? 

The  objection  is  susceptible  of  another  answer.  Tn  the 
writings  of  Moses,  I  mean  the  first  five  books  of  scripture, 
nothing  is  distinctly  said,  as  to  the  doctrine  of  a  future  state. 
Let  them  be  subjected  to  the  most  scrupulous  examination, 
this  doctrine  will  not  there  find  direct  and  prominent  evi- 
dence, to  support  it.  But  is  the  doctrine  of  a  future  state 
either  untrue,  or  unimportant  ?  Is  it  not  generally  consider- 
ed as  lying  at  the  very  foundation  of  all  religion  ?  Now  if 
God  was  pleased  to  make  a  revelation,  of  which  this  doc- 
trine was  no  part,  with  what  confidence  can  we  infer,  either 
the  falsity  or  insignificance  of  any  other  doctrine,  because 
it  makes  no  part  of  this  revelation  ? 

But  even  in  the  four  gospels,  it  is  objected,  that  much  less 
is  said  of  atonement,  than  we  should  be  justified  in  ex- 
pecting, if  the  doctrine  held  so  important  a  placs  in  the 
christian  system,  as  is  commonly  supposed. 


164  LECTUKE    XIV. 

I  answer,  that  no  two  persons,  it  is  probable,  would  be 
agreed,  as  to  the  precise  measure  of  perspicuity,  with  which 
it  was  to  be  expected,  that  such  a  doctrine,  if  true,  should 
have  been  revealed. 

We  should  have  judged  before  hand,  with  entire  confi- 
dence, lh:U  the  soul's  immortality  and  a  future  world,  would 
occupy  a  conspicuous  place  in  the  Mosaic  revelation.  The 
observations,  which  have  been  made,  apply  more  forcibly 
to  the  objection,  in  its  present  form,  than  in  that,  which  it 
previously  assumed :  for  it  is  not  pretended,  that  the  gos- 
pels are  silent,  as  to  Christ's  suffering  for  the  sins  of  the 
world  ;  but  only,  that  the  subject  is  not  treated  so  copiously, 
nor  placed  in  so  clear  a  light,  as  it  would  have  been,  were 
it  a  truth,  so  important,  as  christians  have  generally  believed. 

The  fact  is,  that  our  Lord  did  teach  the  doctrine  of  his 
atonement :  and  his  instructions  on  this  subject  seem  liable 
to  no  charge  of  observable  obscurity  ;  as  will  appear  from 
the  following  passages,  "  I  am  the  good  shepherd :  the 
good  shepherd  giveth  his  life  for  the  sheep.  And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  me.  This 
spake  he,  signifying  what  death  he  should  die.  The  Son 
of  man  came  not  to  be  ministered  unto,  but  to  minister,  and 
to  give  his  life  a  ransom  for  many." 

We  are,  by  no  means,  bound  to  show,  why  our  Lord  did 
not  mention  the  subject  more  frequently.  It  is  enough  if  the 
doctrine  were  really  taught  by  him.  But  no  words  can  be 
more  clear,  on  this  subject,  than  those,  last  quoted.  In  ad- 
dition to  this,  let  it  be  considered,  that  the  apostles,  who  re- 
ceived their  commission  immediately  from  Christ,  were 
abundant  in  the  use  of  similar  language. 

We  are  sometimes  told,  that  this  doctrine,  if  true,  and  so 
important,  as  many  represent,  would  have  been  taught  by 
the  apostles  when  they  introduced  Christianity  to  the  hea- 
then, among  the  first  principles. 

I  answer,  that  while  the  writings  of  the  aposdes  so  much 
abound  in  passages,  representing  Christ's  blood,  as  the  price 


mcTURE  XVI.  165 

of  our  redemption: — representing  him,  as  a  sin  offering; — 
as  taking  awa  j  sins  by  the  sacrifice  of  himself; — as  dying  the 
iust  for  the  unjust,  that  he  might  bring  us  to  God  ;  it  is  pre- 
posterous to  argue,  that  they  did  not  believe  both  in  the  truth 
and  importance  of  the  doctrine  of  atonement,  because  in 
some  short  speeches,  which  they  were  called  to  make  or> 
peculiar  emergencies,  this  doctrine  is  not  distinctly  taught. 

But  whether  it  did  not  occupy  a  place,  in  their  preaching, 
among  the  firsf  principles  of  Christianity,  is  a  matter,  which 
Paul  himself  has  decided.  Writing  to  the  Corinthians,  he 
says,  "  For  I  delivered  unto  you  first  of  ail,  that,  which  I 
also  received,  how  that  Christ  died  for  our  sins  according  to 
the  scriptures."  Now,  we  have  no  reason  to  doubt,  that  St. 
Paul  preached  at  Corinth  in  the  same  manner,  in  which  he 
preached  at  other  places.  The  sufferings  of  Christ  were  no 
more  important  to  the  Corinthians  than  to  the  Ephesians, 
Philippians,  or  Colossians.  We  are  to  suppose,  therefore, 
that  the  apostle  delivered  to  them  first  of  all,  "  how  Christ 
diei]  lor  our  sins."  Nor  did  any  of  the  apostles  know,  bet- 
ter than  Paul,  what  doctrines  ought  to  be  preached.  There 
were  the  same  reasons,  why  they  should  consider  it  a  fun- 
damental doctrine,  as  why  he  should  so  consider  it.  Can 
we  doubt,  that  it  was  so  considered  by  Peter,  who  said,  "  Ye 
are  not  redeemed  from  your  vain  conversation  with  corrup- 
tible things,  such  as  silver  and  gold ;  but  by  the  precious 
blood  of  Christ,  as  of  a  lamb  without  blemish  and  without 
spot?"  Can  we  doubt,  that  it  was  so  considered  by  St.  John, 
who  exelaimed,  "Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us ;  and  sent  his  Son  to  be  the  propitiation  for 
our  sins  ?"  and  again,  He  is  the  "  propitiation  for  our  sins, 
and  not  for  ours  only ;  but  for  the  sins  of  the  whole  world  ?" 
The  objection  is  not  only  destitute  of  weight :  it  does  not  pos- 
sess plausibility. 

1  shall  now  say  a  few  things,  as  to  the  character  of  Him, 
by  whom  the  atonement  was  made.  Could  it  have  been 
known  to  creatures,  whose  intellects  are  so  feeble,  as  ours. 


166  LECTURE    XIV. 

previously  to  the  event,  that  atonement  was  about  to  be 
made  for  sm  by  the  sufferings  of  an  innocent  person,  they 
would,  I  apprehend,  have  been  quite  unable  to  determine 
any  thing,  as  to  the  dignity  of  the  person,  by  whom  these 
sufferings  were  to  be  endured.  Yet,  so  far  as  we  can  judge, 
they  would  have  thought  it  probable,  that  some  illustrious 
being  would  be  thus  employed.  Such  a  one  would  seem 
less,  than  others,  inadequate  to  so  great  and  extraordinary 
an  undertaking.  We  cannot  depend,  however,  on  any  rea- 
sonings a  priori ;  but  must  form  our  conclusions,  wholly 
from  the  declarations  of  scripture.  This  testimony  is,  that 
in  Jesus  Christ,  "  dwells  the  fulness  of  the  Godhead  bodily :" 
that  Jesus  Christ  '•'■  is  over  all,  God  blessed  forevermore." 
Of  him  il  has  been  said,  "Thou, Lord,  hast  in  the  beginning 
laid  the  foundations  of  the  earth,  and  the  heavens  are  the 
Avork  of  thy  hands."  As  it  is  not  possible  for  Deity  to  suf- 
fer ;  and  as  our  Saviour  said  many  things  of  himself,  which 
can  be  predicated  only  of  created  nature,  we  are  led  to  be- 
lieve, that  eternal  Deitj^  and  created  nature  were,  in  a  mys- 
terious manner,  united  in  the  character  of  Jesus  Christ. 
Unless  there  had  been  some  important  reason  for  it,  we  can- 
not suppose,  that  this  union  would  have  taken  place.  We 
must  conclude,  therefore,  that  such  union  was  necessary  to 
the  great  work,  which  our  Saviour  accomplished. 

I  close  this  lecture  with  a  very  few  remarks. 

I.  I  desire  you  to  reflect  and  to  feel  that  the  subject  is  of 
general  interest.  You  are  not  to  imagine,  that  disquisitions 
of  this  nature  belong  exclusively  to  instructors  in  theology. 
So  far  from  it  they  are  of  no  consequence  to  them,  unless 
they  are  so  to  you.  There  are  many  things,  which  are  pe- 
culiar to  men  of  particular  ages,  and  professions.  But  de- 
pravity, is  what  all  men  hold  in  common.  Without  mercy, 
therefore,  we  must  all  perish.  If  a  Redeemer  died  for  hu- 
man offences,  he  died  for  you :  and  the  divine  law  will  be 
honored  either  by  your  suffering  the  penalty,  or  by  your 
acceding  to  those  terms,  on  which,  through  Christ  Jesus,  a 
free  remission  is  offered. 


LECTURE    XIV.  I6i 

II.  The  doctrine,  we  have  been  discussing,  is  calculated 
to  raise  our  ideas  of  the  importance  of  man.  The  degrees 
of  pleasure  and  pain,  of  which  we  are  now  susceptible,  are 
not,  indeed,  inconsiderable.  In  what  measure,  our  capaci- 
ties for  either  may  hereafter  be  enlarged,  we  arc  unable  to 
determine.  But  unless  the  whole  sum  of  misery,  or  enjoy- 
ment, reserved  for  each  human  soul,  were  exceedingly  great, 
we  can  hardly  imagine,  that  the  Son  of  God  would  have 
been  offered  up,  as  a  propitiatory  sacrifice. 

III.  Having  already  had  occasion  to  observe,  how  much 
the  doctrine,  which  we  have  been  considering,  tends  to  ex- 
alt our  views  of  the  riches  of  divine  grace,  I  shall  only  sub- 
join, that  it  tends  no  less  to  display  the  moral  turpitude  of 
sin.  God,  though  almighty,  and  omniscient,  having  a  per- 
fect knowledge  of  the  universe,  and  having  all  means  at  his 
command,  could  devise  no  method  less  expensive,  in  which 
to  exercise  mercy.  How  malignant  the  nature  of  sin,  if 
pardon  could  be  offered  on  no  easier  terms :  and  with  how 
much  vigilance  should   we  guard  against  that,  which  thus 

'tends  to  spread  dishonor,  injury,  confusion,  and  pain,  through 
the  empire  of  God. 


LECTURE  XV. 


Regeneration. 

Among  those,  •who  believe  Christianity,  there  is  no  inconsid- 
erable discrepance  of  opinion,  as  to  the  doctrine  of"  regener- 
ation. Perhaps,  from  this  circumstance,  jou  have  been  led 
to  conclude,  either  that  the  passages,  which  are  thought  to 
support  this  doctrine,  are  unimportant,  or  that  they  have  a 
meaning,  so  evanescent  and  subtile,  as  to  elude  investigation. 

I  am  persuaded  hoAvever,  that  you  cannot,  on  reflection, 
be  wholly  satisfied  with  this  conclusion.  There  are  questions 
without  number,concerning  medicine,  philosophy,  commerce, 
philology,  and  politics,  which,  after  being  severely  examined, 
have  bj'  different  men,  been  variously  answered.  No  per- 
son hence  infers,  that  these  questions  are  of  no  moment. 
Nor  can  it  be  rationally  supposed,  that  our  Saviour,  when  ac- 
knowledged by  Nicodemus,  and  applied  to,  as  a  teacher,  sent 
from  God,  would  have  amused  the  applicant  with  some  un- 
important, or  subtile  speculation ;  less  still,  that  he  would, 
with  much  solemnity,  have  made  a  reply,  which  meant 
nothing. 

There  is  another  point  of  view,  in  which  you  will  perceive 
strong  reasons  for  coming  to  some  conclusion  on  this  sub- 
ject. If  it  should  be  found,  after  sufficient  scrutiny,  that 
the  doctrine  mentioned,  has  nothing  in  it  of  high  import,  you 
will  be  secured  from  that  damp,  which  the  mention  of  it  has, 


LECTURE    XV.  169 

I  doubt  not,  occasionally  thrown  upon  your  spirits.  But  if, 
on  the  contrary,  it  should  appear,  that  the  opinion,  which 
has  commonly  prevailed  on  the  subject,  is  substantially  cor- 
rect, and  a  radical  change  in  the  human  character  is  indis- 
pensable to  salvation;  you  cannot  need  to  be  informed,  how 
much  it  is  for  your  interest,  not  only  to  view  the  doctrine 
in  a  clear  light,  but  likewise  to  experience  that  transforma- 
tion, which  it  implies. 

When  this  and  other  theological  subjects  are  discussed, 
let  it  be  remembered,  that  I  ask  you  to  take  nothing  merely 
on  my  assertion.  Opinions  in  divinity,  let  them  come  from 
whom  they  may,  if  not  supported  by  reason,  scripture,  or 
both,  are  not  entitled  to  your  belief. 

But  while  it  is  conceded  to  be  irrational,  absurd,  and  dan- 
gerous to  believe  without  evidence;  it  is  not  less  so  to  with- 
hold assent,  when  sufficient  evidence  is  afforded.  A  man, 
who  should  deny  the  existence  of  such  rivers,  as  the  Nile, 
and  the  Danube,  because  he  had  not  seen  them,  would  act 
in  a  manner,  as  little  becoming  a  rational  creature,  as  he, 
who  should  heed  the  vagaries  of  every  fanatic. 

Whatever  is  the  meaning  of  regeneration,  that  much  is 
said  of  it  in  the  scriptures,  cannot  be  denied. 

When  a  ruler  of  the  Jews,  convinced  by  miracles,  that 
Jesus  was  Messiah,  came  to  receive  instruction,  Jesus  said 
to  him,  "  Except  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  Those,  who  believe  on  the  name  of 
Christ,  are  said  by  the  evangelist,  to  be  "  born  not  of  blood 
nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God."  Those,  to  whom  St.  Peter  wrote,  are  said  to  have 
"  purified  their  souls  by  obeying  the  truth,  through  the  Spir- 
it :  and  to  be  born  again  not  of  corruptible  seed,  but  of  in- 
corruptible, b}^  the  word  of  God,  which  liveth  and  abideth 
forever."  It  is  asserted  in  the  1st  epistle  of  John,  ii.  29. 
"  He,  that  doeth  righteousness,  is  born  of  God."  Again, 
"  whosoever  is  born  of  God,  sinneth  not."  And  further^ 
"  whosoever  is  born  of  God,  overcometh  the  world," 


170  LECTURE    XV. 

There  are  many  other  places,  in  which  different  words 
are  used ;  but  where  the.  thing  intended  is  evidently  the 
same.  "  If  any  man  be  in  Christ,  he  is  a  new  creature :  old 
things  have  passed  away  ;  and  all  things  have  become  new." 
christians  are  said  to  be  "  created  in  Christ  Jesus,  unto 
good  works :"  and  they,  who  love  christians,  because  they 
are  such,  are  said  to  "  have  passed  from  death  unto  life." 

The  passages  quoted,  have  doubtless,  some  import.  To 
suppose,  that  our  Saviour  spake,  and  his  apostles  wrote,  with- 
out meaning,  would  be  a  reproach  to  them,  than  wliich  a 
greater  can  scarcely  be  conceived. 

We  can  think  of  no  more  direct  way  of  ascertaining  this 
import,  than  to  consider  what  stands  in  connexion  with  the 
term. 

I.  In  the  passage,  cited  from  the  3d  of  John,  regeneration 
is  connected  with  "  seeing  the  kingdom  of  God."  This  term, 
"  kingdom  of  God,"  it  must  be  allowed,  is  sometimes  used  to 
signify  Christianity  itself,  or  the  christian  church.  And, 
while  we  consider  the  term  merely,  we  are  not  at  liberty  to 
assert,  that  such  may  not  be  its  meaning  in  this  place. 

II.  St.  Peter  connects  regeneration  with  "  obeying  the 
truth  through  the  spirit."  Obeying  the  truth  is  synonymous 
with  obeying  the  commands  of  God,  or  maintaining  a  holy 
life.  In  this  he  accords  with  St.  John,  who  asserts,  in  pas- 
sages, already  noticed,  that  "  he,  who  doeth  righteousness,  is 
born  of  God  :  and  that  he,  who  is  born  of  God,  sinneth  not." 

III.  Regeneration  is  connected  with  victory  over  the 
world.     "  He,  that  is  born  of  God,  overcometh  the  world." 

IV.  Regeneration  is  connected,  as  effect  and  cause,  with 
the  influence  of  the  holy  Spirit.  By  a  regenerate  person, 
our  Saviour  evidently  means  "  every  one,  that  is  born  of  the 
Spirit." 

V.  Regeneration  is  connected  with  eternal  life.  "  The 
righteous,"  says  our  Savior,  "  shall  go  away  into  life  eter- 
nal. Now,  "  the  righteous,"  by  St.  John's  definition,  "  is  he, 
that  doeth  righteousness  :  and  he  that  doeth  righteousness," 
according  to  the  passage  already  cited,  "  is  born  of  God." 


LECTURE    XV.  171 

The  way  is  now  prepared  for  inquiring  more  directly  into 
the  nature,  of  that  change,  which  is  implied  in  regeneration. 
I.  Does  this  term   express  nothing    more,  than  a  tran- 
sition from  paganism  or  Judaism  to  the  profession  of  Chris- 
tianity? 

This  was  indeed  no  inconsiderable  change.  "  It  was,"  to 
use  the  words  of  a  late,  interesting  writer,  "  a  new  name,  a 
new  language,  a  new  society ;  a  new  faith,  a  new  hope  ■  a 
new  object  of  worship,  a  new  rule  of  life  ;  a  history  was  dis- 
closed, full  of  discovery  and  surprize ;  a  prospect  of  fiiturity 
was  unfolded,  beyond  imagination  awful  and  august.  The 
same  description  applies  in  a  great  part,  though  not  entirely, 
to  the  converstion  of  a  Jew." 

This  was  so  remarkable  a  period  in  a  man's  life,  such  a 
revolution  of  every  thing,  that  was  important  to  him,  as 
might,  according  to  the  opinion  of  some,  even  though  no  mor- 
al change  were  implied,  admit  those  strong  figures,  and  sig- 
nificant allusions,  by  which  it  is  described  in  scripture  :  It 
was  a  regeneration,  a  new  creature,  a  translation  from  the 
condition  of  slaves  to  that  of  sons;  it  was  to  be  born  again 
of  God  and  the  Spirit.     (Paley's  Sermon.) 

I  acknowledge,  that  part  of  these  figurative  terms  might 
have  been  used,  had  the  change  contemplated  been  no  great- 
er, than  is  here  supposed  :  though  others,  I  think,  could  not. 
It  is  a  maxim,  that  two  things,  which  have  not  similar  re- 
lations to  a  third,  are  not  similar.  Let  us  examine,  thea 
whether  such  a  change,  as  is  here  described,  has  the  same 
relation,  which  regeneration  has  to  other  objects. 

Regeneration,  we  have  seen,  is  connected  with  obedience 
to  the  commands  of  God, — with  the  doing  of  righteousness. 
Whatever  change,  therefore,  is  not  connected  with  the  doing 
of  righteousness,  is  not  regeneration.  But  a  transition 
from  paganism,  or  Judaism,  to  a  profession  of  Christianity 
does  not  necessarily  imply  obedience,  or  the  doing  of  right- 
eousness :  witness  Judas  Iscariot  and  Simon  the  sorcerer  : 
witness  many  gentile  converts,  who  in  times  of  persecution. 


172  LECTURE   XV. 

reverted  to  paganism,  and,  to  prove  themselves  real  apos- 
tates, execrated  the  Lord  who  bought  them. 

But  even  could  no  examples  be  named,  it  would  hardly 
be  asserted,  I  think,  that  merely  a  profession  of  Christianity, 
whether  the  person,  making  it,  had  been  Jew  or  pagan,  is 
the  same  thing,  as  the  doing  of  righteousness,  or  obedience 
to  the  truth.  Men  of  all  descriptions,  whether  the  friends, 
or  the  enemies  of  religion,  arc  ready  to  acknowledge,  that 
obedience  does  not  always  accompany  a  good  profession. 

Again,  for  the  same  reason,  that  obedience  and  regenera- 
tion are  connected,  the  latter  is  connected  with  eternal  life. 
No  change,  therefore,  which  does  not  ensure  eternal  life,  is 
regeneration.  But  the  abandonment  of  either  the  pagan,  or 
the  Jewish  religion  for  a  profession  of  Christianity,  gives  no 
such  security.  Many  shall  say  unto  Christ  in  the  great  day, 
"  Lord,  Lord,  have  we  not  eaten  and  drunk  in  thy  name, 
and  in  thy  name  cast  out  devils,  and  in  thy  name  done  many 
wonderful  works,"  to  whom  he  shall  answer,  saying,  "  I 
know  you  not,  whence  ye  are :  Depart  from  me,  ye,  that 
work  iniquity." 

St.  Peter  speaks  of  some  christian  professors,  whose  lives 
were  #farked  by  fraud  and  voluptuousness.  What  profit 
to  them  that  they  had  abandoned  heathen  ceremonies,  hea- 
then temples,  and  heathen  gods  ?  What  profit  to  them, 
that  they  had  been  joined  to  a  new  society;  that  they 
had  acknowledged  a  new  faith,  a  new  rule  of  life,  and  a 
new  object  of  worship  ?  So  far  were  these  circumstan- 
ces from  securing  their  salvation,  they  did  not  even  leave 
their  danger  unaltered.  In  consequence  of  the  change^ 
which  had  taken  place  in  their  external  condition,  their 
character  became  more  criminal,  and  their  danger  more  im- 
minent. This  follows  from  a  principle,  repeatedly  taught  by 
our  Saviour,  namely,  that  the  criminality  of  unbelief  is  pro. 
portionable  to  the  light  resisted.  "  If  1  had  not  come,  and 
done  among  them  the  works,  which  no  other  man  did,  they 
had  not  had  sin  :  but  now  they  have  no  cloak  for  their  sin,' 


LECTURE    XV.  173 

The  cities,  which  were  made  the  theatre  of  his  mighty 
works,  are  represented,  as  incurring  a  more  intolerable 
doom,  than  the  most  abandoned  of  those,  whose  ignorance 
was  greater. 

Should  it  be  objected  here,  that  our  Saviour,  in  the  passages 
cited,  is  speaking  of  unbelief,  or  a  rejection  of  Christianity,  and 
not  of  those,  who  had  embraced  it,  I  should  answer,  if  it  be  so 
highly  criminal  to  withhold  belief,  when  evidence  is  exhibit- 
ed, it  cannot  be  less  criminal  to  withhold  obedience  in  op- 
position to  those  motives,  which  this  evidence  affords.  The 
unreclaimed  professor  of  Christianity  was  therefore,  more 
offensive  to  God,  and  less  qualified  for  his  kingdom  of  glory, 
than  he  was,  while  a  pagan  ;  before  that  change  in  his  exter- 
nal circumstances  had  been  produced,  which  some  persons 
are  so  willing  to  denominate  regeneration. 

II.  Is  the  term  regeneration  designed  to  express  intellec- 
tual improvement,  or  enlargement  of  intellectual  powers  ? 
To  determine  this,  we  must,  as  before,  consider  whether 
both  these  have  the  same  relations.  Were  the  intellects  of 
a  sinner  enlarged,  or  more  highly  cultivated,  would  he  cer- 
tainly obey  the  truth,  and  work  righteousness  ?  or  would  he 
certainly  partake  in  a  joyful  retribution?  for  both  these,  we 
have  seen,  are  connected  with  that  change,  which  is  pro- 
duced in  the  character  of  the  regenerate.  Of  such  it  is  like- 
wise said,  that  they  overcome  the  world.  Now,  it  is  ex- 
tremely evident,  that  moral  attainments  are  by  no  means 
proportionate  either  to  the  native  powers  of  the  mind,  or  to 
the  cultivation  bestowed  on  them.  Many  individuals  of 
piercing  intellects,  of  profound  erudition,  and  much  theoret- 
tical  knowledge  of  christian  theology,  have  been  openly  and 
flagrantly  dissolute  in  their  lives ;  and  therefore  eminently 
exposed  to  the  indignation  of  Heaven.  Instead  of  obeying 
the  truth,  they  have  either  denied  or  disgraced  it.  Instead 
of  overcoming  the  world,  they  have  habitually  and  without 
a  struggle,  endured  its  bondage. 

III.  Does  regeneration  mean  simply  an  external  reforma- 


J  74 


LECTURE   xy. 


tion  in  morals  ?  That  many  have  need  of  such  a  change^ 
will  be  generally,  and  readily  acknowledged.  The  volatile 
should  become  sedate ;  the  fraudulent,  honest ;  the  indolent, 
industrious ;  the  discontented  should  become  quiet ;  the  pro- 
fane must  alter  their  language  ;  and  the  intemperate  aban- 
don the  inebriating  draught. 

All  this  is  well :  but  is  this  all,  which  is  implied  in  over- 
coming the  world?  Is  nothing  more,  than  this,  compre- 
hended in  a  holy  life  ?  Is  this  to  be  born  of  God  and  his 
Spirit  ?  Is  the  saints'  inheritance,  the  crown  of  life,  made  sure 
to  all  who  possess  the  character,  implied  in  such  a  refor- 
mation ?  The  young  nobleman,  whose  application  to  Christ 
is  recorded  in  the  Gospel,  appears  not,  in  the  particulars 
mentioned,  to  have  needed  reforming ;  and,  therefore,  must 
have  been,  at  least,  as  well  qualified  for  a  future  state  of  re- 
ward, as  any,  in  whom  such  a  reformation  merely  has  been 
produced.  Yet  this  person  was  not  fit  for  the  kingdom  of 
God  ;  he  had  not  that  character,  which  was  connected  with 
eternal  life  ;  he  was,  therefore,  not  regenerate. 

But  you  will  ask,  perhaps  with  some  ardour,  if  to  be  born 
again,  does  not  mean  reformation,  what  import  has  the 
phrase;  and  what  value  can  be  attached  to  the  thing  itself? 
I  answer,  that  reformation,  where  the  character  has  been 
previously  immoral,  is  without  question,  comprehended  in 
that  change,  which  is  called  a  new  birth  :  all,  which  I  as- 
sert, is,  that  external  reformation  does  not  necessarily  im- 
ply that  change. 

Should  a  person,  who  has  for  a  long  time  been  your  open 
enemy,  become  your  friend,  he  would  doubtless  alter  his 
language.  But  barely  an  alteration  in  his  language,  and 
even  an  alteration  in  his  general  treatment  of  you,  would 
not  amount  to  that,  which  is  implied  in  his  becoming 
your  friend.  External  actions,  in  themselves  consider- 
ed, are  nothing,  but  organical  motions.  There  is  nei- 
ther friendship  nor  enmity,  in  the  cast  of  the  eyes ;  in  the 
motion  of  the  tongue,  the  hands  or  the  feet.  These  motions 
are  important  only,  as  the  indications  of  a  friendly,  or  an  un- 


LECTURE    XV.  175 

friendly  disposition.  And  the  very  same  external  acts  are, 
under  different  circumstances,  and  with  regard  to  differ- 
ent persons,  an  indication  of  opposite  qualities.  The  kiss, 
by  which  Judas  saluted  Christ,  was  a  proof  of  deadly  hatred  ; 
though  in  a  similar  way,  parents  often  express  their  tender 
affection. 

Suppose  now,  that  a  person,  heretofore  immoral,  becomes 
industrious,  sober,  and  circumspect.  This  is,  indeed,  what 
would  have  taken  place,  had  there  been  a  change  of  dispo- 
sition :  but  it  is  what  may  take  place,  where  there  has  been 
no  such  change.  At  all  events,  the  two  things  are  as  perfectly 
distinct,  as  are  ideas  in  the  mind  from  sound,  or  from  char- 
acters, inscribed  on  marble,  or  parchment.  Yet  no  person, 
who  means  to  speak  with  accuracy,  would  indentify  a  book, 
or  letter,  with  the  moral  character  of  its  author.  The  book 
or  the  letter  is  one  thing  : — his  moral  character  is  another. 
Nor  is  the  difference  less  between  external  amendment  and 
moral  feelings.  Yet  nothing  is  certainly  connected  witLeter- 
nal  life,  but  rectitude  of  moral  feelings  ;  and  it  has  been 
shown,  that  regeneration  is  connected  with  eternal  life.  There- 
fore, external  amendment  and  regeneration  are  not  the  same. 

We  have  now  proved,  that  neither  external  amend- 
ment, nor  the  increase  or  cultivation  of  the  intellects,  nor  a 
transition  from  Judaism  or  paganism  to  a  profession  of  chris, 
tianity,  is  regeneration.  What  then  must  this  terra  imply? 
Must  it  not  imply  a  change  of  heart,  or,  if  you  please,  a 
change  of  temper  or  disposition  ? 

We  will  now  attend  more  particularly  to  the  conference, 
which  our  Saviour  had  with  Nicodemus.  The  history  is 
this.  "There  was  a  man  of  the  Pharisees,  named  Nicode- 
mus, a  ruler  of  the  Jews.  The  same  came  to  Jesus  by  night, 
and  said,  we  know,  that  thou  art  a  teacher,  sent  from  God ; 
for  no  man  can  do  these  miracles,  which  thou  doest,  except 
God  be  with  him.  Jesus  answered  and  said  unto  him,  Veri- 
ly, verily  I  say  unto  thee,  Except  a  man  be  born  again,  he 
he  cannot  see  the  kingdom  of  God."     Nicodemus,  evidently 


176  LECTURE    XV. 

supposing,  that  our  Lord  meant  a  natural  birth,  saith,  "  How 
can  a  man  be  born,  when  he  is  old  ?"  Jesus  explains  himself. 
"  Except  a  man  be  born  of  water,  and  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God.  That,  which  is  born  of  the 
flesh,  is  flesh  ;  and  that  which  is  born  of  the  Spirit,  is  spirit. 
The  wind  bloweth  where  it  listeth ;  and  thou  hearest  the 
sound  thereof;  but  canst  not  tell  whence  it  cometh,  nor 
whither  it  goeth  :  so  is  every  one,  that  is  born  of  the  Spirit. 
Nicodemus  answered.  How  can  these  things  be  ?  Jesus  an- 
swered, Art  thou  a  master  in  Israel,  and  knowest  not  these 
things  ?" 

On  these  words  I  repeat  a  remark,  already  made,  viz.  that 
this  language  must  have  some  meaning ;  and  further,  that 
this  meaning  ought  to  have  been  known  to  the  Jewish  in- 
structors. Christ  considered  it,  as  a  reproach  to  Nicodemus, 
that  the  latter  did  not  understand  what  these  things  meant. 

From  Selden,  as  quoted  by  Whitby,  it  appears,  that  prose- 
lytes to  the  Jewish  religion  were  considered,  as  children  new 
born.  This  might  be  said,  either  on  account  of  the  great 
change  of  circumstances  and  relations,  implied  in  passing  from 
paganism  into  the  Jewish  church;  or  on  account  of  a  corres- 
pondent moral  change,  which  the  proselyte  was  supposed  to 
experience.  That  our  Saviour  could  not  have  meant  the 
former,  will  be  evident  from  a  little  reflection.  To  what 
purpose  would  it  have  been  for  Nicodemus  to  be  told,  that 
the  difference  was  great  between  the  external  circumstan- 
ces of  a  pagan,  and  those  of  a  Jew  ?  The  Jews  were  so  far 
from  needing  to  be  informed  of  this,  that  they  boasted  of 
this  difference,  and  of  their  consequent  superiority. 

Suppose  now,  that  our  Lord  had  not  reference  to  that 
change  in  external  circumstances,  implied  in  passing  from 
paganism  into  the  Jewish  church;  but  the  change,  implied 
in  passing  from  the  Jewish  into  the  christian  church.  Against 
this  opinion,  in  addition  to  the  reasons  already  suggested., 
there  are  the  following  in  particular. 

J.  It  was  by  no  mcaps  our  Saviour's  method  to  display  in 


LECTDKE    XV.  t7? 

Striking  colours  the  difTcreiice  between  the  external  profes. 
sion  of  his  religion,  and  the  same  profession  of  Judaism. 

II.  If  such  were  our  Saviour's  design,  we  can  sec  little  or 
no  meaning,  that  can  be  attached  to  the  term  spirit,  in  the 
following  passage  ;  "  that  which  is  born  of  the  flesh,  is  flesh: 
that  which  is  born  of  the  spirit,  is  spirit :"  nor  can  we 
perceive  any  import  in  the  comparison,  which  he  used. 
"  Thou  hearest  the  sound  of  the  wind :  but  canst  not  telJ 
whence  it  cometh,  nor  whither  it  goeth :  so  is  every  one,  that 
is  born  of  the  Spirit." 

It  is  likewise  scarcely  possible,  I  think,  that  Nicodemus 
should  have  expressed  so  great  astonishment,  as  he  contin- 
ued to  express,  had  our  Saviour  meant  nothing  more,  than 
that  persons,  under  the  Messiah's  reign,  would  enjoy  light,  and 
be  placed  in  circumstances,  different  from  those,  previously 
existing. 

Let  us  now  suppose,  that  when  the  Jews  spoke  of  a  prose- 
lyte to  their  religion,  as  a  child  nezo  born,  the  more  intelligent 
and  devout  of  them  understood  a  moral  change,  corresponding 
with  that  which  was  external ;  or  that  both  were  comprehend- 
ed in  the  same  expression.  In  support  of  this  supposition,  we 
have  the  authority  of  Michaelis,  who  tells  us,  that  "  to  be 
born  again  in  the  language  of  the  Rabbins,  signified  to  be 
accepted  of  God,  as  a  son  of  Abraham,  and,  by  following 
the  example  of  his  faith,  to  become  worthy  of  that  title." 
They,  who  hold  this  opinion,  must  have  thought,  as  did  the 
apostle,  that  "  He  is  not  a  Jew,  who  is  one  outwardly ;  nei- 
ther is  that  circumcision,  which  is  outward  in  the  flesh  ;  but 
he  is  a  Jew,  who  is  one  inwardly:  and  circumcision  is  that 
of  heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise  is 
not  of  men,  but  of  God." 

Supposing  our  Saviour  discoursed  of  a  moral  change,  a 
renovation  of  the  heart,  the  whole  conference  will  be  quite 
intelligible. 

I.  Such  a  change  is  represented  in  other  parts  of  scrip- 

23 


178 


LECTURE   XV. 


ture,  already  cited,  as  necessary  to  eternal  life,  or  an  en- 
trance into  the  kingdom  of  heaven. 

II.  As  the  meaning  conveyed  is  vastly  more  important, 
on  that  supposition,  than  on  any  other,  wc  more  easily  see, 
why  so  strong  a  figure  should  be  used.  For  a  bad  man  to 
become  a  good  one,  is  a  much  greater  alteration,  than  that 
which  is  made  in  changing  from  one  profession,  or  communi- 
ty to  another. 

III.  As  there  are,  in  this  life,  those,  whom  the  Scriptures  de- 
nominate ungodly,and  those,whom  hey  terms  righteous ;  pun- 
ishment being  reserved  for  the  one,  and  reward  for  the  other 
conversion  from  sin  to  piety  must  be  of  all  things  most  impor. 
tant.  It  was  therefore,  perfectly  natural,  that  Jesus  Christ, 
should  have  introduced  this  subject  to  one,  by  whom  he 
was  acknowledged,  as  a  teacher,  sent  from  God. 

IV.  This  change  of  moral  feelings, — this  melioration  of 
character,  is,  with  much  frequency,  in  the  Scriptures,  attribut. 
ed  to  divine,  agency  :  and  therefore,  what  our  Lord  says  of 
being  horji  of  the  Spirit,  and  being  born  from  above,  is  perfect- 
ly intelligible. 

Lastly.  The  supposition,  now  adopted,  justifies  the  re- 
proof, received  by  Nicodemus  from  our  Saviour,  "  Art  thou 
a  master  in  Israel,  and  knowest  not  these  things  ?"  Terms 
were  used  among  them,  we  have  seen,  which  expressed  a 
change  of  character, — a  melioration  of  heart.  And  if  the 
highest  import  of  these  terms  were  not  discerned  by  those 
who  used  them,  namely,  by  the  Jewish  doctors,  it  must  have 
proceeded  from  a  criminal  inattention  to  their  own  scrip- 
tures :  for  in  these,  we  find  numerous  passages,  in  which,  such 
a  change,  and  the  influence  of  God  in  producing  it,  are  une- 
quivocally recognized.  Such  were  the  words  of  Moses, 
"  The  Lord,  th}'^  God  will  circumcise  thine  heart,  and  the 
heart  of  thy  seed  to  love  the  Lord  thy  God,  with  all  thine 
heart,  and  with  all  thy  soul,  that  thou  mayest  live.*" 

Such  were  the  words  of  the  royal  Psalmist ;     "  Create  in 
me  a  clean  heart,  and  renew  a  right  spirit  within  me."    Of  a 


LECTURE    XV.  179 

similar  import  were  the  divine  promises, communicated  by  the 
mouth  of  the  prophets ;  "  I  will  give  them  an  heart  to  know 
me,  that  I  am  the  Lord.  They  shall  return  unto  me  with 
all  their  heart.  This  is  the  covenant,  that  1  will  make  with 
the  house  of  Israel.  After  those  days,  saith  the  Lord,  I  will 
put  my  law  in  their  inward  parts,  and  write  it  in  their 
hearts." 

All,  that  we  have  as  yet  attempted  to  prove,  you  will  ob- 
serve, is,  that  regeneration  implies  a  moral  change.  The 
subject  in  general  is  reserved  for  further  discussion. 


LECTURE  XVI. 


Regeneration. 

h  having  been  already  shown,  that  the  change  implied 
in  regeneration,  is  of  a  moral  nature,  we  are  interested  to 
ascertain  who  they  are,  for  whom  it  is  necessary. 

I.  That  heathen  were  of  this  number,  will  probably  be 
conceded  without  reluctance.  Concerning  the  moral  state 
of  the  pagan  world  in  general,  when  Christianity  was  intro- 
duced, there  can  be  but  one  opinion.  The  same  testimony 
is  given  by  historians,  poets,  and  the  inspired  writers. 
The  Gentiles  were  not  indeed  without  religion ;  but  theirs 
was  such  a  religion,  as  imposed  little  or  no  restraint  on  the 
passions  and  vices  of  men  ;  nor  could  it  be  otherwise,  con- 
sidering the  character  of  those  beings,  whom  they  wor- 
shipped as  God; — beings,  by  whose  quarrels  the  heavens 
were  perpetually  disturbed,  and  by  whose  impunities  the 
earth  was  polluted. 

To  describe  pagan  profligacy  in  the  words  of  their  own 
satirists,  would  be  highly  indecorous.  We  will  use  the  less 
offensive  language  of  St.  Paul.  "  As  they  did  not  like  to 
retain  God  in  their  knowledge,  he  gave  them  up  to  a  repro- 
bate mind,  to  do  those  things,  which  were  not  convenient : 
being  filled  with  all  unrighteousnes,  fornication,  wicked- 
ness, covetousness,  maliciousness  :  full  of  murder,  debate, 
deceit,  malignity  5   back  biters,  haters  of  God,  despiteful, 


LECTURE     XVI.  181 

proud,  boasters,  inventors  of  evil  things,  disobedient  to  par- 
ents, covenant  breakers,  without  natural  affection,  implaca- 
ble, unmerciful :  who,  knowing  the  judgments  of  God,  that 
they,  who  commit  such  things,  are  worthy  of  death,  not 
only  do  the  same,  but  have  pleasure  in  them,  that  do  them." 

That  all  to  whom  this  language  applies,  have  need  of  be- 
ing transformed,  of  being  created  anew,  is  a  truth,  which  will 
find  little  opposition,  either  from  the  understanding,  or  the 
prejudices  of  any.  In  view  of  this  subject,  no  one  is  sup- 
prised  at  the  language  of  the  apostle's  commission,  when 
sent  among  the  Gentiles ;  "  to  turn  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God."  Here,  it  is 
believed  by  many,  may  be  found  a  satisfactory  explanation 
of  those  strongly  figurative  passages  of  scripture,  by  which 
a  change  of  character  is  expressed.  What  wonder  it  may 
be  asked,  if  persons,  thus  irrational  in  all  religious  sentiments, 
ignorant  of  God,  and  degraded  by  vice,  should  be  told» 
"  that  if  any  man  be  in  Christ,  he  is  a  new  creature ;  old 
things  have  passed  away  and  all  things  have  become  new?" 
What  wonder,  that  such  sinners  were  said  to  possess  a  carnal 
mind ;  and  to  be  dead  in  trespasses  and  sins ;  and  that  those, 
who  reformed  their  lives  agreeably  to  the  precepts  of  chris- 
tian morality,  were  said  to  be  quickened,  i.  e.  raised  from 
the  dead? 

I  answer,  that  in  all  this  there  is  no  cause  of  wonder.  I 
grant  too,  that  some  of  these  expressions  do  appear  to  refer 
especially  to  converts  from  paganism.  Such  persons  were, 
In  a  peculiar  sense,  new  creatures.  That  change  of  disposi- 
tion, produced  in  them,  was  accompanied  by  an  alteration 
in  externals,  far  more  striking,  than  usually  attends  conver- 
sion in  a  christian  country.  Certain  descriptions  of  the 
change,  produced  in  Gentiles,  by  their  reception  of  Christ 
into  their  hearts,  when  applied  to  the  regeneration  of  those, 
who  have  from  their  youth  been  instructed  in  Christianity, 
and  decently  restrained  by  its  moral  precepts,  have  not  pre" 
eisely  their  original  applicability. 


182  LECTURE     XVI. 

But  let  us  inquire,  for  a  moment,  in  what  that  change 
principally  consisted,  which  qualified  a  Gentile  for  salvation. 
Agreeably  to  what  was  shown  in  the  last  lecture,  it  could 
not  have  consisted  in  the  great  accession  of  light,  which  was 
conveyed  to  his  intellects.  This  had,  in  truth,  no  connex- 
ion with  salvation  further,  than  it  tended  either  to  produce, 
or  cherish,  correct  moral  dispositions.  In  the  production 
of  these,  and  not  in  the  augmentation  of  light,  principally 
consisted  regeneration,  when  pagans  were  the  subjects. 
Not  only  were  they  not  conformed,  in  sentiment^  to  the  agei 
in  which  they  lived,  but  were  renewed  in  the  spirit  of  their 
minds.     It  is,  therefore,  evident, 

11.  That  all,  whose  moral  state  is  no  better,  have  need  of 
a  change,  substantially  the  same.  A  proposition,  so  clearly 
resulting  from  undeniable  premises,  you  will,  1  presume,  feel 
no  unwillingness  to  admit.  Should  ^ou  make  it  a  question, 
whether  there  are,  in  christian  countries,  any,  whose  moral 
character  and  feelings  are  no  better  than  were  the  heathen 
in  general,  the  matter  may,  without  much  difficulty,  be  decided. 
Though  the  general  standard  of  morals,  is  doubtless,  much 
higher  in  countries,  where  revelation  is  enjoyed,  than  among 
pagans,  either  of  ancient  or  modern  times,  (and  this  cir- 
cumstance will  render  the  same  practices  more  criminal  in 
one  case,  than  in  the  other.)  there  are  few,  very  few  hea- 
then crimes,  which  have  not  been  occasionally  perpetrated 
in  christain  countries.  There  are  not  a  few  individuals,  it 
should  seem,  therefore,  whose  external  deportment  affords 
no  contrast,  when  compared  with  that  of  pagan  profligates. 
But  the  same  degree  of  external  profligacy  is,  by  no  means, 
necessary  to  prove  the  same  depravity  of  heart.  Where 
the  relations  of  man  to  his  Maker,  and  the  duties,  thence 
resulting,  are  well  understood,  men  cannot  sin  with  so  little 
danger  and  so  little  crime,  as  where  through  the  want  of  in- 
struction, all  the  common  sentiments  on  morality  are  uncer* 
tain,  perplexed,  an4  inconsistent.  There  may  be  very  ma- 
ny among  us,  therefore,  externally  practising  none  of  those 


LECTURE     XVI.  183 

vices,  for  which  the  Gentiles  were  infamous;  and  yet,  in  the 
divine  estimation,  no  less  guilty  than  they.  This  appears 
evident  from  that  declaration  of  our  Saviour,  which  we  have 
once  mentioned,  concerning  the  cities,  where  his  miraculous 
power  was  exerted,  and  his  preaching  enjoyed.  It  cannot 
be  supposed,  that  their  immoralities  surpassed  those  of  Sod- 
om and  Gomorrah:  yet  is  it  declared,  that  the  punishment 
of  the  latter,  in  the  final  judgment,  will  be  less  severe. 

It  follows  then,  that  if  a  moral  change  were  so  necessary 
for  Gentiles,  that  without  it  they  could  not  be  saved ;  the 
same  change  is  equally  necessary  not  only  for  those  among 
ourselves,  who  emulate  pagan  crimes,  but  for  many,  in  whose 
deportment  there  is  far  more  decency, 

Further,  it  is  no  uncommon  thing  for  persons  to  betray, 
on  particular  occasions,  a  baseness  of  disposition,  which, 
during  the  whole  course  of  their  past  lives,  had  lain  con- 
cealed, and  which,  but  for  those  occasions  would  never  have 
been  discovered.  It  is  by  no  means  certain,  therefore,  but 
that  some,  whose  lives  are  marked  by  no  striking  disorder, 
possess  a  degree  of  depravity,  not  inferior  to  that  of  pagans. 

III.  Without  making  any  comparison  between  the  state 
of  morals  among  nominal  christians,  and  those,  who  are  ig- 
norant of  revelation,  it  will  be  allowed,  I  suppose,  that  all, 
who  live  in  the  habitual  violations  of  christian  precepts, 
have  need  of  a  new  disposition,  i.e.  of  a  renewed  heart. 
"  Know  ye  not,"  saith  the  apostle,  "  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God  ?  Be  not  deceived. 
Neither  fornicators,  nor  idolaters,  nor  adulterers,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers,  nor  extortioners, 
shall  inherit  the  kingdom  of  God."  Those,  who  practise 
falsehood,  and  are  accustomed  to  profane  language,  may, 
without  question,  be  added  to  the  number. 

Does  it  not  already  appear,  that  the  necessity  of  regen- 
eration is  not  confined  to  a  few  ?  Are  the  sins,  now  men- 
tioned, the  exclusive  opprobium  of  the  heathen  world?  Are 
impure  and  profane  persons  so  rare,  as  to  excite  wonder  ? 


184  LECTURE     XVI. 

Is  the  use  of  oaths  an  offence,  as  novel  or  singular,  as  it  is 
revolting  to  every  virtuous  mind,  and  ofiensive  to  God  ?  Are 
intemperence  and  reviling,  covetousness  and  extortion, 
crimes,  which  are  heard  of  but  a  few  times,  in  one's  whole 
life  ?  Yet  the  scriptures  assure  us,  that  any  one  of  these 
vices  designates  its  votaries,  as  unregenerate ;  as  unfit  for 
the  kingdom  of  God. 

IV.  The  change  contemplated  is  necessary  for  all,  on 
whose  minds  religious  considerations  make  no  deep,  nor  ha- 
bitual impression. 

When  we  revolve  in  our  minds  the  principles  and  discoY, 
eries  of  revealed  religion  ;  that  there  is  a  God,  whose  pow. 
er  created  and  sustains  the  universe, — that  this  Being,  has 
goodness,  wisdom  and  justice,  equal  to  his  power, — that,  as 
he  had  design  in  the  structure  of  every  leaf  and  of  every 
pebble,  much  rather  had  he  design  in  the  formation  of  hu- 
man souls, — that  he  has  declared  his  purpose  of  eternally 
supporting  every  human  soul,  to  which  existence  is  given, 
and  of  treating  all  through  an  endless  succession  of  ages, 
agreeably  to    the  moral  qualities,  which   they  possess  on 
earth  :  when  we  consider,  that  the  Son  of  God,  agreeably  to 
a  series  of  prophecy,  extending  through  the  space  of  four 
thousand  years,  descended  from  heaven  to  enlighten  and 
reform  the  world,  and  to  make  atonement  for  sin, — that 
this   glorious  personage  will  pass  judgment  on    our  race^ 
assigning  to  the  righteous  and  the  wicked,  rewards  and  pun- 
ishments, which  have  neither  intermission,  nor  end ; — when 
we  reflect,  that  these  things   are  generally  believed,  or  at 
least,  are  not  denied  after  any  serious  investigation,  it  wil' 
appear  that  levity  or  inattention  to  religion,  evinces  a  state 
of  heart,  not  radically  different  from  theirs,  whose  conduct 
is  decidedly  immoral.     It  is  easy,  I  well  know,  to  apply  the 
epithet,  innocent  to  a  heedless  life  and  heedless  actions  :  but 
the  application  is  as  little  justified  by  reason,  as  it  is  by  the 
unchangeable  oracles  of  God.     Can  we  be  innocent,  in  treat- 
ing with  indifference  that  message,  which  the  only  wise  God 


LECTURE  XVI.  185 

deemed  of  sufficient  import    to  justify  the  mission  of  his 
Son  from  heaven  ?     Have  the  Creator's  wisdom,  and  f;ood- 
ness,  and  power,  been  employed  from  the  period  of  origin- 
al apostacy  unto  the  present  day,  in  forming  and  c\(>cuting 
the  scheme  of  redemption  ;  and  does  it  imply  no  criminality 
in  those,  for  whom  this  redemption  was  intended,  to  live  a 
gay,  a  vacant,  or  unmeaning  life,  as  if  time  were  their  only 
existence,  and  earth  their  only  theatre?     Were  an  ambassa- 
dor sent  on  business,  which  involved  the  prosperity,  and  the 
very  being  of  the  state,  from  which  he   was  sent,  to  spend 
the  time  assigned  him  in  low  pursuits  and  trifling  amuse 
ments,  regardless  of  the  object  entrusted  to  him,  would  it  be 
a  valid  defence,  to  plead,  that  he  had  violated  no  laws,  that 
he  had  excited  no  rebellion,  that  he  had  formed  no  designs 
against  the  state? 

Allowing  all  this  to  be  true,  would  he  deserve  to  escape 
punishment?  Yet  the  interests  of  one  immortal  spirit  are 
evidently  greater,  than  the  political  interests  of  a  state,  or  of 
the  whole  world. 

V.  Regeneration  is  a  change,  necessary  for  all  those,  who 
are  incapable  of  enjoying  the  kingdom  of  God. 

Though  all* sensitive  beings  are  susceptible  of  happiness 
from  some  source  or  other,  they  are  not  all  susceptible  of 
it  from  the  same  sources.  The  same  employment,  which  is 
grateful  to  one,  is  to  another  wearisome  and  disgusting.  The 
same  state  of  the  atmosphere,  which  invigorates  one  ani- 
mal body,  is  attended  in  regard  to  another,  with  torpor,  pain, 
or  death.  Some  cannot  live  in  the  air,  while  others  die 
without  it.  The  fishes  of  the  sea  would  be  agonized  on 
fields  of  grass,  in  gardens  of  fruit,  or  citron  groves;  while 
quadrupeds  would  exult  on  the  one,  and  human  beings  be 
regaled  by  the  other. 

To  confine  ourselves  to  our  own  species,  how  diverse,  and 
even  opposite,  are  the  sources  of  human  enjoyment.  To 
some  military  men,  no  life  seems  worth  possessing,  but  that 
of  the  camp  or  the  field;  other  persons  as  ardently  love  the 

24 


186  LECTURE    XVI. 

ocean.  By  most  people,  both  these  are  equally  dreaded. 
A  statesman,  inured  to  political  discussion,  and  habitually 
warmed,  either  by  success,  or  opposition,  takes  no  pleasure 
in  the  society  of  those,  who  are  absorbed  in  mathematical 
or  moral  inquiries  :  while  the  latter  can  think  of  no  subjects, 
on  which  the  mind  fixes  itself  with  so  much  readiness  and 
satisfaction. 

To  be  susceptible  of  happiness  from  any  object  or  employ, 
ment,  a  taste  for  that  object  or  employment  is  requisite.    Now, 
all  the  happiness,  which  will  be  enjojed  by  human  beings  af. 
ter  death,  will  result  from  the  same  society  and  the  same  em- 
ployments.    The  society  will  consist  of  just  men,  made  per- 
fect, of  angels,  of  Jesus,  the  mediator,  and  God,  the  judge  of  all. 
The  employment  will  be  contemplation  of  the  divine  charac- 
ter, as  displayed  in  the  works  and  purposes  of  God ;   from 
these  will  naturally  result  thanksgiving  and  adoration.     All 
therefore,  to  whose  happiness,  such  society  and  such  em- 
ployments would  not  contribute,  are  incapable  of  seeing,  i.  e, 
of  enjoying  the  kingdom  of  God.     It  is  evident  then,  that  all 
such  persons  have  need    of  a  moral  change,  or,  in  other 
words,  of  being  renewed  in  the  spirit  of  their  minds.     I  request 
you  to  consider,  whether  there  can  be  any  fallacy  in  this 
argument :  whether  the  case  be  not  as  plain,  as  any,  which 
can  be  proposed  for  human  consideration.     For  my  own 
part,  I  know  of  no  proposition  in  Euclid,  the  demonstration 
of  which  is  more  satisfactory,  and  more  irresistible,  than  the 
conclusion,  which  has  now  been  drawn.     Were  it  possible, 
therefore,  to  ascertain,  who  are  incapable  of  relishing  such 
society  and  such  employments,  as  have  been  described,  it 
would  be  easy  to  indicate  those,  who  need  to  be  regenerated. 
This,  indeed,  is  not  possible  :  no  one  can  infallibly  know  the 
heart  of  another.     Yet  it  will  require  no  labored  investiga- 
tion to  be  convinced,  that  a  capacity  for  celestial  enjoyments 
is,  by  no  means,  common.     All,  who  are  at  present,  averse  ; 
from  those  exercises  and  that  society,  which  most  resemble  ! 
the  society  and  employments  of  heaven,  must,  of  course,  be : 


bSeTURE   XV}.  '  187 

disqualified  to  enjoy  the  latter.  Nothing,  so  far  as  we  can 
judge,  so  much  resembles  the  Ufc  of  glorified  samts,  a%s 
prayer,  religious  contemplation,  and  converse  with  those, 
who  are  most  eminent  for  their  piety.  If  these  were  gen  er 
ally  relished,  there  would  be  reason  to  doubt,  or  rather  good 
reason  for  denying  the  assertion,  just  made,  that  a  capacity 
for  celestial  enjoyments  is  by  no  means  common.  If  you, 
yourselves,  can  deliberately  and  truly  say,  that  your  highest 
enjoyments  result  from  devotional  duties,  pious  conversation 
and  from  viewing  the  justice,  benevolence,  and  purity  ot 
God,  you  are  not  now  among  those,  for  whom  a  radical 
change  of  heart  is  requisite ;  but,  if  the  case  be  so  clearly  the 
reverse,  that  you  dare  not,  or  do  not  need  to  examine  it,  the 
inference  can  neither  be  denied,  nor  concealed. 

I  am  now,  in  the  last  place,  to  show  that  the  change,  of 
which  1  have  been  speaking,  is  necessary  for  all  the  intelli- 
gent offspring  of  Adam.  You  will  observe,  however,  that 
the  truth  of  what  has  been  already  said,  does,  in  no  degree, 
depend  on  the  success  of  this  attempt.  What  has  been  al- 
ready proved  will  forever  remain  true,  even  if  it  be  impossible 
to  show,  that  all  the  intelligent  descendants  of  Adam  need  to 
be  regenerated.  That  this  is  not  impossible,  however,  I 
shall  now  endeavor  to  make  apparent. 

In  doing  this,  it  is  obvious  to  remark,  that  the  words, 
which  our  Saviour  used  in  his  conversation  with  Nicodemus, 
have  no  appearance  of  being  confined  to  any  portion  of  our 
race.  It  is  not  said,  "  Except  a  heathen  be  born  again," 
Bor,  "  Except  an  extravagant  profligate  be  born  again,"  but 
"  Except  any  man  be  born  again,  he  cannot  see  the  kingdom 
of  God." 

All  those  passages  which  show  the  depravity  of  the  hu- 
man character,  are  to  our  present  purpose  ;  it  will  therefore 
be  necessary  to  cite  a  number  of  texts,  which  were  formerly 
used  in  proof  of  tha'  doctrine. 

Moses  informs  us,  in  the  eighth  chapter  of  Genesis,  that  the 
Lord  said  in  his  heart,  "  I  will  not  agaj«  curse  the  ground 


188  LECTURE     XVI. 

for  man's  sake :  for  the  imagination  of  man's  heart  is  evil 
from  his  youth."  Of  those  strong  passages  in  the  sixth 
chapter,  asserting,  that  "  every  imagination  of  man's  heart 
is  evil  continually,"  it  may  be  plausibly  said,  that  they  de- 
scribe not  the  character  of  mankind,  but  of  that  generation, 
which  the  flood  destroyed :  a  limitation,  which  cannot  be 
applied  to  these  words  in  the  eighth  chapter.  They  relate 
not  to  any  detachment  of  men,  but  to  the  whole  mass. 

That  moral  corruption  is  common  to  the  whole  species, 
appears  from  the  following  words,  "  The  Son  of  man  came 
to  seek  and  to  save  that  which  was  lost :"  again,  "  The  Son 
of  man  came  into  the  world  to  save  sinners ;"  it  being  like- 
wise asserted,  that  he  "  tasted  death  for  every  man,  and 
gave  his  life  for  the  world."  It  appears  then,  that  our  Lord's 
coming  had  relation  to  the  whole  human  race.  But  if  so, 
and  the  object  of  it  were  to  save  sinners,  it  follows,  that  all 
men  were  of  this  character.  And  further,  as  the  design  of 
his  coming  is  said  to  have  been  the  salvation  of  them,  that 
were  lost,  it  follows,  that  ruin  was  the  common  condition  of 
man: — a  moral  ruin,  exposing  him  to  the  loss  of  the  soul. 

Further,  Christ  speaks  of  the  world,  as  hostile  to  his  reli- 
gion. "  The  world  cannot  hate  you  ;  but  me  it  hateth  ;  be- 
cause 1  testify  of  it,  that  the  works  thereof  are  evil."  Here 
are  two  important  assertions ;  1.  That  the  works  of  man- 
kind are  evil ;  2.  That  they  hated  Christ  for  exhibiting 
this  truthi 

They,  who  follow  the  example  of  Christ,  arc  said  to  be 
a  community  acting  on  moral  principles,  differing  from  those 
which  influence  the  world  in  general.  '•  They  arc  not  of  the 
world,  even  as  I  am  not  of  the  world."  In  connexion  with 
this,  Christ  respects  an  idea,  already  noticed,  namely,  that 
there  is  hostility  between  the  world  and  his  disciples,  "  I 
have  given  them  thy  word,  and  the  world  hath  hated  them." 
The  same  sentiment  is  often  conveyed  in  the  same  words. 
The  least,  that  can  possibly  be  meant  by  such  language  is, 
that  the  general  current  of  mmfian  feelings  is  less  favorable 


LECTURE    XVI.  189 

to  christians  on  nccount  of  their  religion.  But  so  far,  as 
christians  obey  their  religion,  they  resemble  their  master, 
and  him,  by  whom  their  master  .was  sent.  Considering 
what  was  shown  under  the  last- particular,  viz.  that  the  gos- 
pel declares  all  men  to  be  sinners,  even  in  so  high  a  degree, 
as  to  be  exposed  to  perdition,  it  seems  unreasonable  to  limit 
the  term  world  in  preceding  passages,  in  which  Christ 
speaks  of  the  world's  enmity  to  his  religion ;  or  to  suppose* 
that  none  are  comprehended  by  it,  but  certain  individuals  of 
uncommon  depravity. 

Again.  That  infernal  being,  to  whom  the  scriptures 
give  the  name  Satan,  is  called  the  god  of  this  world.  His 
devotees  are  therefore,  the  inhabitants  of  this  world.  It 
would  be  easy  to  show  that  not  an  evil  principle  merely,  but 
an  intelligent  agent  is  here  meant.  But  let  it,  if  you  please, 
be  conceded  for  a  moment,  that  by  the  term  .Satan  is  meant 
a  principle  of  evil :  the  consequence  will  be  no  less  formi- 
dable, namely,  that  mankind  are  under  the  influence  of  an 
evil  principle ;  i.  e.  are  universally  involved  in  moral  cor- 
ruption. 

The  same  opinion  is  very  strongly  supported  by  that 
well  known  passage  in  the  second  chapter  of  Paul's  epistle 
to  the  Ephesians.  "  Among  whom  we  all  had  our  conver- 
sation in  the  world,  and  were  by  nature  children  of  wrath, 
even  as  others."  The  connexion  of  the  passage  is  this. 
In  the  latter  part  of  the  preceding  chapter,  the  writer  had  men 
tioned,  under  the  figure  of  a  resurrection  or  revival,  the 
change  which  had  been  produced  in  the  character  of  the 
Ephesians  ;  comparing  the  power,  by  which  it  was  affected, 
to  that  which  the  Father  exerted  in  raising  Christ  from  the 
dead.  By  the  introduction  of  this  comparison,  he  is,  ac- 
cording to  his  manner,  led  off  for  a  moment,  from  his  sub" 
ject,  and  resumes  it  in  the  beginning  of  the  second  chapter, 
which  begins  thus,  "  And  you  hath  he  quickened,  or 
brought  unto  life,  who  were  dead  in  trespasses  and  sins : 
wherein,  in  time  past,  yc  walked  according  to  the  course  of 
'he  world,  according  to  the  prince  of  the  j  owcr  of  the  air 


190  LECTURE   XVI. 

the  spirit,  that  worketh  in  the  children  of  disobedience." 
That  thus  far  Gentiles  are  meant,  is  conceded  without 
controversy.  It  immediately  follows,  "  Among  whom  we 
all  had  our  conversation  in  time  past,  in  the  lusts  of  our  flesh, 
fulfilling  the  desires  of  the  flesh  and  of  the  mind :  and  were 
by  nature  children  of  wrath,  even  as  others."  Nothing  can 
be  more  natural,  than  to  understand  the  apostle,  as  speaking 
in  this  latter  clause,  of  christians  in  general,  comprehending 
both  Jews  and  Gentiles. 

The  last  proof,  to  be  adduced  from  scripture,  is  found  in 
the  eighth  chapter  of  the  epistle  to  the  Romans.  St.  Paul 
there  considers  the  whole  family  of  man,  as  consisting  of 
those,  who  are  in  the  flesh,  and  those  who  are  in  the  spirit. 
The  character  of  the  former  is,  that  they  mind  the  things 
ofthejlesh:  the  character  of  the  latter,  that  they  mind  the 
things  of  the  spirit.  It  is  implied  further,  that  all  would  be 
of  the  former  description,  i.  e.  all  would  make  the  present 
world  the  centre  of  their  desires  and  efforts,  were  they  nat 
the  subjects  of  an  external  influence.  "  Ye  are  not  in  the 
flesh,  but  in  the  spirit,  if  so  be  the  spirit  of  God  dwejleth  in 
you.  As  many,  as  are  led  by  the  spirit,  they  are  the  sons 
of  God  :  but  if  any  man  have  not  the  spirit  of  Christ  he  is 
none  of  his." 

It  would  be  easy  to  multiply  quotations  of  the  same  im- 
port :  but  these  it  is  believed,  render  it  sufficiently  evident, 
that  the  necessity  of  regeneration  is  universal.  This  change 
must  be  experienced  by  those,  who  bend  beneath  the  weight 
of  cares  and  poverty ;  by  those,  who  are  encumbered  with 
superfluous  wealth.  It  is  necessary  to  the  young,  though  a 
thousand  allurements  cheat  them  into  the  disbelief  of  it,  and 
for  the  aged,  in  whom  the  habits  of  sin  have  become  inveter- 
ate. It  is  necessary  to  the  refined  and  studious,  no  less  than 
to  the  unlettered  cultivator  of  the  desert.  It  is  necessary 
to  the  bold  despiser  of  religion,  and  to  the  more  cautious, 
restrained,  and  reputable  sinner.     It  is  alike  necessary  t© 


LECTURE   XVI.  l9l 

the  abject  slave,  and  to  those,  by  whom  nations  arc  brought 
to  slavery.  Without  it,  "  the  kings  of  the  earth,  and  the 
great  men,  and  the  rich  men,  and  the  chief  captains,  and 
the  mighty  men,  and  every  bond  man,"  will  desire  to  "  hide 
themselves  in  the  dens,  and  rocks,  and  mountains;  and  will 
say  to  the  mountains  and  the  rocks,  fall  on  us,  and  cover  us 
from  the  face  of  Him,  that  sitteth  on  the  throne,  and  from 
f he  wrath  ©f  the  Lamli. 


LECTURE   XVir. 


—  :000: — 

Regeneration, 

Two  things  have  been  already  shown  ;  1.  That  regener- 
ation is  a  moral  change,  and,  2.  That  the  necessity  of  it  is 
universal. 

I  am  now  to  inquire,  whether  there  be  any  thing  irra- 
tional in  attributing  this  change  to  divine  agency ;  then  con- 
sider what  is  the  testimony  of  scripture  on  this  subject;  and 
lastly  inquire,  whether  there  be  not,  even  now,  many  incon- 
testable facts,  of  which,  without  the  supposition  of  divine  in- 
fluence no  good  account  can  be  given. 

I.  Is  there  any  thing  irrational  in  attributing  to  divine 
agency,  that  alteration  of  moral  character,  which  in  scrip- 
ture language, is  termed  a  new  birth? 

That  God  should  create  a  world,  in  the  minutest  parts  of 
which  we  distinctly  perceive  the  marks  of  intelligence  and 
design,  and  then  permit  this  same  world  to  exist  without  any 
further  attention  from  him,  implies  an  absurdity,  little,  if  in 
any  degree,  less  glaring,  than  that  of  atheism. 

If  the  world  were  worth  making,  it  is  worth  preserving 
and  superintending.  If  it  were  created  for  some  purpose,  it 
must,  for  the  same,  be  continued  :  and  if  there  be  some  pur- 
pose, for  the  accomplishment  of  which  the  world  is  continu- 


LECTURE    XVH.  192 

ed,  it  is  impossible  to  conceive,  that  Deity  should  not  exer. 
cise  that  inflnence,  whatever  it  be,  which  is  necessary  to  se- 
cure this  purpose  from  proving  abortive. 

But  the  intellectual  part  of  creation  is  far  most  important. 
In  examining  the  history  of  past  ages,  we  notice,  with  con- 
siderable interest,  no  doubt,  an  earthquake,  the  appearance 
of  a  comet,  the  eruption  of  a  volcano,  the  formation  of  a  new 
gulf,  or  a  new  island :  but  it  is  the  changes,  which  are 
effected  among  intelligent'  beings; — it  is  national  wars  and 
revolutions,  which  justly  engross  our  highest  attention. 
These  have  a  far  more  intimate  connexion,  than  the  other 
with  human  happiness  and  human  virtue.  Now,  these 
events  are  not  mechanical ;  but  all  result  from  human  choice. 
If  therefore,  God  had  not,  either  directly  or  indirectly,  any 
influence  on  the  tempers  and  volitions  of  men,  he  could  not 
regulate  these  great  events  :  and  the  Universe,  so  far,  as  its 
most  important  interests  are  involved,  would  be,  in  a  very 
slight  degree,  if  at  all,  under  the  divine  control.  How  in. 
consistent  such  an  opinion  would  be,  not  only  with  the  most 
enlightened  philosophy,  but  with  the  common  ideas  of  man. 
kind  whether  christian,  Jewish,  or  pagan,  it  is  unnecessary 
to  show. 

But  most  men  are  convinced,  not  only  that  the  world  in 
general  is  under  a  divine  superintendence  ;  but  that  this  su- 
perintendence embraces  their  own  circumstances,  and,  in 
some  instances  at  least,  their  characters.  If  they  are  in 
danger,  they  doubt  not,  but  Deity  may  by  invisible  agency, 
secure  their  escape.  Iftheyarein  perplexity,  as  to  the 
course,  which  ■will  issue  most  advantageously,  they  question 
not  the  possibility  of  being  divinely  directed.  Whether 
habituated  themselves  to  devotion  or  not,  they  suspect  no 
impropriety  in  the  prayers  of  others,  who  ask  of  God  to  il- 
luminate their  understandings,  to  secure  them  from  error 
and  to  advance  Avithin  them  all  virtuous  dispositions.  Fevv 
persons,  I  apprehend,  ever  imagined  that  the  following  lineg 
gf  Thompson  contained   any  thins:,  inconsistent   with  the 

25 


194  LLCrURE    XVII. 

most  rational  views   of  the  character  of  God,  or  the  condi- 
'ion  of  man. 

"  Fatlier  of  light  auci  life  ;  thou  good  tupremc  i 

O  teach  mc  what  is  good  ;  teach  me  thyself; 

Save  me  fi-om  folly,  vanity  and  vice, 

From  every  low  pursuit ;  and  feed  my  soul 

With  knowledge,  conscious  peace,   and  virtue  pure  ; 

Sacred,  substantial,  never  fading  bliss." 

Now,  the  prayer,  contained  in  this  charming iangnage,  is 
undeniably  formed  on  the  opinion,  that  human  virtue  does 
in  some  way  or  other,  depend  on  the  agency  of  God. 

From  quotations,  which  arc  often  made  on  this  subject 
^rom  heathen  philosophers,  you  are  probably  convinced, 
that  such  men,  as  Cyrus,  Socrates,  and  Plato  ;  and,  among 
those  of  a  later  period,  Cicero,  Seneca  and  Simplicius,  occa- 
sionally expressed  sentiments,  surprisingly  coincident  with 
those,  generally  acknowledged  among  believers  in  christian- 
>(y.  They  acknowledged  that  virtue  had  a  celestial  origin. 
J\i'ejno  igitur  vir  masinvs  sine  aliquo  aJJIalu  divino  unquamfuit. 
(Sic.  de  nat.  Dcor.  128.) 

It  is  well  known,  that  men  have  a  degree  of  influence  on 
the  moral  character  of  each  other.  A  man,  fully  determined 
on  the  commission  of  a  crime,  is  sometimes  diverted  by  the 
seasonable  remonstance  of  a  friend.  In  a  similar  way,  have 
habits  of  profancness  or  sensuality,  in  some  few  instances? 
been  interrupted,  or  effectually  broken.  Now,  if  one  hu- 
man agent  may  have  some  influence  on  the  moral  character  ■ 
of  another,  is  it  not  perfectly  reasonable  to  believe  that  Ile-> 
who  is  the  creator  of  human  souls,  and  who  has  therefore  a 
perfect  knowledge  of  their  powers  and  their  propensities,  may 
have  on  the  moral  character  of  his  creatures,  a  far  greater 
influence?  If  you  can,  in  any  degree,  restrain  the  vices  of 
another,  is  it  incredible,  that  God,  who  is  the  Father  of 
spirits,  should  eradicate  those  vices,  or  implant  real  virtue? 
11.  I  am  now  to  consider  what  testimony  the  scriptures 
bear,  as  to  the  sul>iect  before  uf. 

Much  is  said  in  the  Old  Testament,  under  the  form,  both 
of  promises  and  predictions,  concerning  the  prevalence  gf 


LECTURK    XVi£. 


10.5 


relig.on  in  future  ages,  especially  under  the  reign  of  Mes- 
siah; and  the  effect  is,  with  great  clearness  of  language  at- 
tributed to  a  divine  influence  on  the  heart.  In  the  one  hun~ 
dred  and  tenth  psalm,  there  is  a  pronriise  of  the  Father  to 
Christ,  "Thy  people  shall  be  willing  in  the  day  of  thy 
power."  When  persons  are  willing  to  acknowledge  Christ, 
as  their  sovereign  and  to  submit  to  his  laws,  they  are  regen- 
erated. This  voluntary  subjection  is,  therefore,  here  attri- 
buted to  the  power  of  Christ. 

In  the  prophecy  of  Ezekiel,  is  foretold  a  time,  when  the 
dispersed  Jews  shall  be  restored  to  their  country  and  to  the 
church  ofGod:  afterwhich  they  shall  cordially  adhere  to  their 
covenant  engagements.  This  is  foretold,  not  as  a  matter  of  cas" 
ualty,  but  the  effect  of  divine  influence.  "  Thus  saith  the  Lord, 
though  I  have  cast  them  off  among  the  heathen,  and  though  1 
have  scattered  them  among  the  countries,  yet  will  I  be  to  theni 
a  little  sanctuary  in  the  countries,  where  they  shall  come. 
I  will  even  gather  you  from  the  people,  and  assemble  you 
out  of  the  countries  where  ye  have  been  scattered :  and  I 
will  give  them  one  heart,  and  put  a  new  spirit  within  you  : 
and  I  will  take  the  stony  heart  out  of  their  flesh,  and  will 
give  them  a  heart  of  flesh." 

A  great  number  of  similar  passages,  it  is  well  known,  are 
found  in  the  prophetic  writing.  It  will  avail  nothing  to  say, 
by  way  of  objection,  that  as  these  expressions  relate  to  the 
Jews ;  nothing  can  be  argued  from  them,  in  regard  to  man- 
kind in  general :  since  a  Jew  has  no  aversion  from  piety, 
which  is  not  commmon  to  our  whole  race.  It  will  hardly 
be  said  after  a  little  deliberation,  that  the  Jew  becomes  vir- 
tuous in  one  manner,  and  the  Gentile  in  another;  that  while 
the  former  is  dependant  on  his  Maker  for  an  obedient  hearl^ 
the  latter  produces  one  merely  by  his  own  industry. 

If,  however,  any  doubts  of  this  nature  can  be  entertained, 
on  reading  the  Old  Testament,  they  cgjjnot  fail  to  be  remov- 
ed, when  we  consult  the  testimony  of  Christ  and  his  apos- 
tles. In  the  third  chapter  of  John,  to  which  we  have  re-* 
peatedly  had  recourse,  our  Saviour  asserts  not  only  the  ww- 


196 


LECTURE    XVII. 


versal  necessity  of  the  change,  but  the  universal  necessity 
of  divine  power  in  producing  it.  The  same  unerring  in- 
structor said  to  the  Jews,  "  No  man  can  come  unto  me,  ex- 
cept the  Father,  who  hath  sent  me,  draw  him."  Suppose,  if 
you  please,  that  our  Saviour,  in  this  declaration,  meant  noth- 
ing more,  than  this,  that  no  man  will,  in  fact  believe  in  him, 
unless  drawn  by  the  Father ;  it  will  still  prove,  incontestably, 
that  in  whatever  instances  regeneration  is  effected,  God,  and 
not  man,  is  to  be  acknowledged,  as  the  cause. 

St.  James,  in  the  first  chapter  of  his  epistle,  says,  "  Of  his 
own  will,"  i.  e.  of  God's  own  will, "  begat  he  us,  with  the  word 
of  truth."  St.  Peter  adopts  similar  language,  "Blessed  be 
God,  even  the  Father  of  our  Lord  Jesus  Christ,  who  accord-^ 
ing  to  his  abundant  mercy  hath  begotten  us  again  unto  a  live- 
ly hope,  by  the  resurrection  of  Christ  from  the  dead."  Paul, 
in  the  name  of  christians,  gave  thanks  to  the  Father,  "  who 
had  made  them  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light."  Now  it  has  been  shown,  that  none  are  quali- 
fied to  enjoy  this  inheritance,  but  those  who  have  been  renew- 
ed. These  words  of  the  apostle  do  clearly  assert,  therefore, 
that  renovation  is  the  effect  of  divine  influence.  In  the 
same  apostle's  letter  to  the  Ephesians,  we  have  the  follow- 
ing remarkable  passage,  "  By  grace  are  ye  saved  through 
faith,  and  that  not  of  yourselves  ;  it  is  the  gift  of  God  :  We 
are  his  workmanship,  created  in  Christ  Jesus  to  good  works." 
Here  the  same  idea  is  twice  conveyed  in  different  words : 
1.  That  faith  is  the  gift  of  God;  and  2.  That  believers  are 
a  divine  workmanship  ;  the  effect  of  a  divine,  transforming 
power.  Repentance  is  an  exercise  of  the  renewed  heart: 
this  too,  the  apostle  represents,  as  the  effect  of  divine  opera- 
tion. For,  speaking  of  the  opposers  of  christianily,  he  says, 
if  God  peradventure  will  give  them  repentance  to  the  acknowl- 
edgement of  the  truth. 

The  moral  change  produced  in  the  Ephesian    converts 
St.  Paul  mentions  not  only  as  the  effect  of  divine  energy, 
but  as  an  effect  of  such  magnitude,  as  to  resemble  the  rais, 
ng  of  our  Lord  from  the  dead.     It  is    cdMe.d  the  exceeding. 
7'Mlnrss  of  God's  pozver. 


LECTURE    XVll.  197 

To  the  same  cause,  arc  we  taught  to  ascribe  the  perse- 
verance of  saints.  They  are  not  less  dependent  on  God 
than  they  were  before  they  assumed  that  character.  They 
are  "kept  by  the  power  of  God  through  faith  to  salvation." 

To  avoid  the  conclusion,  so  natural!}' resulting  from  these 
and  similar  passages,  it  has  been  alledged,  that  by  the  Spir- 
it, is  meant  nothing  more,  than  the  scriptures,  which  are 
given  by  inspiration.  Persons  are  said  to  be  born  of  the 
Spirit,  we  are  sometimes  told,  when  the  word  of  God  has 
such  influence  on  them,  as  to  lead  them  to  a  life  of  piety, 
though  no  direct  agency  of  the  Spirit  is  employed. 

It  is  indeed  true,  that  Paul  says  to  the  Corinthians,  ^  I 
have  begotten  you  through  the  Gospel ;"  and  the  church  is 
said  to  "  be  cleansed  and  sanctified  by  the  word."  But  nei- 
ther of  these  expressions  excludes  the  agency  of  the  Spirit. 
It  is  not  doubted,  that  the  instructions  of  Christianity  are  im- 
portant instruments  of  conversion.  But  we  deny  them  to  be 
more  than  instruments.  They  are  not  to  be  raised  from  the 
rank  of  instruments  to  that  of  agents.  The  children  of  God, 
or,  if  you  please,  men  of  true  virtue,  are  said  to  be  chosen 
"  through  sanctificalion  of  the  Spirit,  and  belief  of  the  truth." 
In  this  place,  sanctification  of  the  Spirit  is  mentioned  in  dis- 
tinction from  the  word  :  and,  therefore,  cannot  be  supposed 
to  mean  the  same  thing. 

If  additional  proofs  were  needed  to  establish  the  doctrine 
of  a  divine  influence  in  the  production  and  maintenance  of 
piety  in  the  human  heart,  they  may  be  found  in  the  eighth 
chapter  of  Paul's  epistle  to  the  Romans.  To  be  led  by  the 
Spirit,  and  to  have  the  Spirit  dwelling  in  us,  is  there  declar- 
ed essential  to  our  religious  security.  "  If  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his.  As  many,  as  are 
led  by  the  Spirit,  they  are  the  sons  of  God.  If  the  Spirit  of 
of  him,  that  raised  up  Jesus  from  the  dead,  dwell  in  you  ; 
he,  that  raised  up  Christ  from  the  dead,  shall  also  quicken 
your  mortal  bodies,  by  his  Spirit,  that  dwelleth  in  you.  If 
ye  live  after  the  flesh,  ye  shall  die,  but  if  through  the  Spirit 
ye  do  mortify  the  deeds  of  the  body,  ye  shall  live."     Un- 


198  LECTURB   XViJ. 

less  the  necessity  of  divine  influences  be  here  asserted,  these 
strong  declarations  can  have  little  or  no  import. 

III.  I  am  now  to  inquire  whether  there  be  not  some  in- 
contestable facts,  of  which,  without  supposing  a  divine  influ- 
ence, no  good  account  can  be  given. 

That  this  inquiry  may  come  to  a  fair  decision,  it  will  be 
necessary  to  consider,  with  what  extreme  difficulty  men  are 
persuaded  to  abandon  any  vice,  to  which  they  are  addicted. 
Go  to  the  man,  who  has  been  long  in  the  use  of  impure,  or 
profane  language.  Ask  him,  whether  he  believes  in  God 
and  the  sacred  scriptures.  On  these  subjects  he  disavows 
all  doubt.  Ask  him,  whether  it  be  a  matter  of  indifference 
with  the  Almighty,  that  his  name  is  blasphemed,  and  his  or- 
acles desecrated.  This  he  will  not  affirm.  Ask  him  if  the 
pleasures  of  profaneness  be  so  exquisite,  solid,  and  perma- 
nent, as  to  justify  that  daring  hazard,  which  he  incurs,  of 
losing  his  soul.  Probably  he  is  confounded.  His  counte- 
nance betrays  conviction,  as  well  of  folly,  as  of  guilt.  But 
is  he  reclaimed  ?  Far  from  this,  he  scarcely  resolves  on 
amendment.  If  he  does,  the  resolution  will  not  survive  the 
next  interview  Avith  some  thoughtless  companion. 

Go  next  to  the  man,  accustomed  to  inebriation.  Remind 
him  of  the  loss  of  estate  and  character.  Tell  him  of  uni* 
versal  debility,  trembling  limbs,  a  body,  at  once  ioflamed 
and  emaciated.  Tell  him  of  the  mortification  of  his  family, 
and  the  pity  or  scorn  of  his  neighbors.  Remind  him  more- 
over, that  nothing  but  repentance  can  prevent  the  eternal 
perdition  of  his  soul,  it  having  been  divinely  declared,  that 
no  intemperate  person  shall  inherit  the  kingdom  of  God. 
Probably  he  will  hear  all  this  without  any  resentment;  per- 
haps with  great  emotion  and  a  profusion  of  tears.  He  re- 
ally laments  the  power  of  appetite,  to  which  he  sees  him- 
self gradually  becoming  a  devoted  slave.  He  is  neither  igno- 
rant nor  wholly  unmindful  of  what  the  end  will  be.  He  has 
witnessed  the  interment  of  others,  whose  bodies  had,  by  in- 
temperance been  prepared  for  the  grave.  Yet,  like  the  fascin- 


LECTURE   XVII.  199 

ated  bird,  he  moves,  with  his  eyes  open,  nigher  and  nigher 
to  the  monster,  whose  jaws  will  instantly  devour  him. 

In  preserving  or  recovering  youth  from  open  crimes,  the 
same  difficulty  is  often  experienced.  A  father  perceives  in 
a  favorite  son  a  relish  for  dissipation.  This  he  at  first  en- 
deavors to  counteract  without  betraying  his  fears ;  but  re- 
sorts to  other  means,  as  the  danger  becomes  more  evident. 
With  inexpressible  tenderness  and  anxiety,  he  cautions,  and 
reasons,  and  remonstrates.  At  times  he  flatters  himself,  that 
his  efforts  are  not  ineffectual.  He  perceives  in  his  son, 
something  of  regret  and  relenting.  But  it  is  all  transient. 
It  is  produced  in  a  moment;  and  in  a  moment  dies.  He  is 
alarmed  with  new  evidence  of  profligate  habits.  The 
young  votary  of  pleasure  eludes  every  restraint ;  and  glo- 
ries in  rendering  abortive  all  the  efibrts  of  parental  love. 
He  will  be  profligate:  he  must  be  undone.  In  all  these  in- 
stances, you  will  observe,  nothing  but  external  reformation 
is  the  immediate  object.  Yet  this  is  very  seldom  effected  ; 
and  never  without  extreme  difficulty.  How  then  shall  we 
account  for  those  instances,  in  which  not  merely  the  abau 
donment  of  some  vices  ;  but  a  radical  and  universal  change 
of  character  is  produced;  and  this  too,  when  no  uncommon 
means  are  employed  ? 

Figure  to  yourselves  a  person  of  unquestionable  under- 
standing and  sound  jugdment,  of  mature  age,  and  of  no  un- 
common liveliness  of  imagination,  surrounded  with  re- 
spectable connexions,  relishing  in  a  high  degree  the  pursuits 
and  amusements  of  fashionable  life  :-suppose  him  to  possess 
from  nature  a  more  than  ordinary  share  of  haughtiness;  to 
have  received,  in  youth,  little  instruction  of  a  religious  kind; 
and  to  have  been  highly  disgusted  with  subjects  of  that  nature. 
— This  person,  let  it  be  imagined,  without  any  thing  to  ren- 
der him  dissatisfied  with  the  world,  and  without  any  efibrt 
on  the  part  of  others,  discovers  at  once,  that  all  is  not  right, 
— flies  from  one  object  to  another, — but  finds,  that  former 
pursuits  he  knows  not  why,  no  longer  yield  their  accnstom- 


200  ECTURE  xvn. 

ed  pleasure.  On  repairing  to  the  scriptures,  he  finds  his 
own  character  portrayed  in  the  following  language,  "  lover 
of  pleasure,  more  than  lover  of  God :  having  no  hope,  and 
without  God  in  the  world." 

The  sacred  oracles  become  more  intelligible,  for  this  ob. 
vious  reason,  that  they  are  more  interesting,  and  occupy 
unusual  attention.  This  person,  let  it  be  supposed,  becomes 
strongly  attached  to  the  bible, — rapidly  acquires  a  knowl- 
edge of  its  doctrines,  and  takes  pleasure  in  those  devout  ex- 
ercises, which  it  enjoins.  His  supercilious  courage  is  ex- 
changed for  meekness,  condecension,  and  active  benevolence. 
All  domestic  and  social  duties  are  attended  to  with  unusual 
punctuality.  Though  far  less  gaiety  than  formely,  there  is 
more  cheerfulness; — a  cheerfulness,  supported  by  ground, 
which  can  never  be  shaken  ;  I  mean  the  perfect  character 
and  government  of  the  most  High. 

The  instance  mentioned  is  not  fiction,  but  undeniable  his- 
tory: nor  is  it  essentially  different  from  a  thousand  others. 

That  the  change  described  is  great  and  excellent, — that 
the  person,  subsequently  to  it,  makes  a  far  better  use  than 
previously,  of  his  intellects ; — that  as  a  rational,  immortal 
being,  he  acts  much  more  in  character,  cannot  be  denied 
Avithout  asserting  that  vice  is  better  than  virtue,  selfishness 
better  than  benevolence,  and  the  veriest  trifles  better  worth 
our  attention,  than  immortal  life: — it  cannot  be  denied,  with- 
out contradicting  the  best  notions  of  virtue,  prevailing  in  the 
world.  For,  if  there  be  any  such  thing,  as  virtue,  in  what 
does  it  consist,  if  not  in  reverence  and  affection  towards  God. 
and  good  will  and  probity  to  men,  evinced  by  uniform  atten- 
tion to  social  duties  ? 

Now,  I  ask,  what  has  produced  this  change,  so  great  and 
undeniably  excellent? — a  change,  not  confined  to  a  particu. 
lar  habit,  but  extending  to  the  whole  character?  I  ask,  this 
question,  while  it  is  distinctly  in  your  view,  that  parents, 
however  judicious  or  afiectionate,  so  commonly  labor  in 
vain,  when  they  attempt  to  reclaim  a  child  from  articular 
vices? 


LECTURE   XVll.  301 

Persons,  who  are  determined,  that  no  evidence,  however 
glaring,  shall  produce  conviction  in  favor  of  the  doctrine 
contemplated,  may  observe, 

I.  That,  in  the  case  described,  and  in  all  those,  which  are 
similar,  no  real  change  of  heart  is  produced. — I  ask,  if  there 
be  any  other  criterion,  by  which  to  judge  of  a  man's  heart, 
but  his  deportment?  If  there  be  not,  the  assertion  now 
made  by  way  of  objection,  falls  at  once.  For,  that  there 
is  a  material  alteration  in  behavior,  is  beyond  dispute, 

II.  It  may  be  said,  that  we  should  not  judge  hastily;  and 
that  present  appearances,  however  flattering,  may  soon  van- 
ish. The  remark  here  made  is  perfectly  just.  We  ought 
by  no  means  to  be  highly  confident  from  present  appearan- 
ces. But,  though  the  remark  be  true,  it  has  no  force,  as  an 
objection  to  the  doctrine ;  because  in  numberless  instances 
exhibited  in  every  age,  this  professed  conversion  has  been 
followed  by  a  life  of  engaging  and  uniform  virtue. 

III.  It  may  be  said,  that  many  persons,  professing  to  have 
become  regenerate,  have  afterwards  returned  to  vice  with 
new  avidity. — Now  if  our  doctrine  were,  that  all,  who  pro- 
fess to  be  renewed  by  the  Holy  Spirit,  are  in  fact  renewed, 
this  objection  would  be  unanswerable.  But  we  assert  only 
this,  that  many  persons  of  sound  judgment  and  good  infor- 
mation, profess  to  have^  experienced  a  change  of  heart, 
whose  subsequent  lives  well  correspond  with  such  a  profes- 
sion, and  continue  to  the  end,  materially  different  from  what 
they  were  previously  to  the  time,  at  which  this  alteration  is 
supposed  to  have  been  effected. 

But  there  are  others,  you  tell  me,  who  after  making  these 
high  professions,  though  they  may  not  become  openly 
vicious,  render  it  sufficiently  manifest,  that  they  have  no 
more  virtue,  than  their  neighbors.  This  is  perfectly  true. 
But  do  you  conclude,  that  there  is  no  such  thing  as  truth  and 
probity  on  earth,  because  some  men  of  suspicious  morals 
pretend  to  them  ?  Do  you  conclude,  that  there  was  no  sin- 
cere friend  of  Jesus  Christ  among  his  twelve  companions, 
2S 


202  LECTURE    XVi!. 

because  Judas  was  a  traitor?  Do  you  confidently  infer, 
that  there  was  never  a  piece  of  standard  gold,  because  there 
have  been  many  counterfeits  ?  If  not,  can  we  be  justified 
in  denying  the  regeneration  of  those,  (and  the  number  is  not 
small,)  whose  subsequent  lives  have  done  honor  to  religion 
and  to  the  human  race,  because  many  others,  professing  to 
have  had  the  same  feelings,  have  supported  a  very  indiffer- 
ent character,  or  relapsed  into  open  vice  ? 

IV.  There  is  another  objection,  which  we  must  not  leave 
unnoticed.  It  is  this.  The  alteration  contended  for,  is 
sometimes  accompanied  with  great  agitation  of  the  passions. 
It  is  preceded  by  distressing  anxiety,  and  followed  by  pro- 
portionate elevation.  This,  it  may  be  said,  is  quite  an  ir- 
rational thing,  and  therefore,  must  not  be  attributed  to  di- 
vine influence. 

I  answer,  1.  That  the  strong  emotions,  now  mentioned, 
are  by  no  means,  the  universal  accompaniments  of  regener- 
ation. Some,  it  is  believed,  are  renewed,  at  so  early  a  pe- 
riod, that  recollection  does  not  extend  to  it.  In  most  instan- 
ces, perhaps,  the  precise  period,  at  which  a  new  disposition, 
was  formed,  is  not  capable  of  being  ascertained.  As  that 
high  degree  of  anxiety,  specified  in  the  objection,  is  far  from 
being  universal;  srf  the  joy,  approaching  to  transport,  is 
very  uncommon. 

Allowing  the  objection,  therefore,  all  the  force,  to  which 
it  can  possibly  pretend,  it  will  prove  only  against  these  in- 
stances :  but  nothing  against  the  doctrine  in  general.  But 
1  will  endeavor  to  show,  that  even  in  regard  to  these  instan- 
ces, the  objection  proves  nothing. 

Hope  and  fear  are  passions,  common  to  our  natures. 
The  object  of  the  former  is  some  good,  not  certainly  beyond 
our  reach  :  the  object  of  the  latter,  some  evil,  from  which 
we  are  not  secure.  In  any  given  instance,  either  of  these 
passions  will  be  excited  to  a  degree,  corresponding  with  the 
greatness  of  its  object,  its  proximity,  and  the  distinctness,  with 
which  it  is  seen»     We  do  not  greatly  fear  a  small  evil,  nor 


LECTURE    XVII.  203 

one  at  a  vast  distance,  nor  one,  which  is  viewed  transiently. 
As  these  passions  are  common  to  our  natures,  we  never 
think  unfavorably  of  a  man,  on  account  of  them,  so  long  as 
they  are  not  indulged  to  a  degree,  disproportionate  to  their 
objects.  A  very  high  degree  of  fear  would  not  be  thought 
unreasonable  in  a  mother,  whose  infant  was  lying  near  the 
verge  of  a  crumbling  precipice.  If  some  person  were  at 
that  moment  approaching  the  infant,  very  high  hopes  might 
for  the  same  reason  be  justified.  When  this  infant  was  ac- 
tually snatched  from  the  danger,  what  admantine  philosophy 
is  that,  which  condemns  her  unutcrable  joy  ? 

Now  there  are  eternal  rewards  for  the  righteous,  and  eter- 
nal punishments  for  the  wicked.     So  he  hath  declared,  who 
will  himself  judge  the  world.     It  will  not  be  asserted,  that 
all  are  righteous.     The  contrary  is  too  evident  to  admit  a 
moment's  doubt.     Suppose  then,  that  a  person,  either  by 
the  word  or  Spirit  of  God,  or  in  any  way  whatever,  is  con- 
vinced, not  superficially,  but  effectually  and  feelingly  con- 
vinced, that  he  is  himself  in  the  class  of  the  wicked,  and  ex- 
posed to  eternal  destruction  ;  has  this  person,  or  has  he  not 
cause  to  be  afraid  ?     If  great  fears  can,  in  any  case,  be  jus- 
tified, on  what  principle  can  it  be  asserted,  that  in  the  case 
supposed,  they  are  unreasonable  ?     If,  after  a  time,  this  per- 
son should  be  relieved  from  this  anxiety,  by  perceiving   in 
himself  moral  qualities,  which  distinguish  the  righteous ;  i. 
e.  such  persons,  as  will  receive  eternal  life,  would  his  cause 
of  joy  be  less,  than  that  of  a  mother,  whose  infant  was  snatch- 
ed from  the  crumbling  precipice  ? — What  now  I  demand  is 
left,  to  justify,  or  even  to  render  tolerable,  that  ridicule,  with 
which  appearances  of  this  kind  arc  often  treated  ? 

But  even  if  these  distressing  fears,  and  transporting  joys, 
which,  let  it  be  still  remembered,  do  not  universally,  nor 
even  commonly  attend  regeneration  ;  If,  t  say,  these  very 
strong  terrors  and  joys  were  unreasonable,  God  is  not  an- 
swerable for  them  any  further,  than  he  is  the  author  of  our 
natures ;  conformably  to  which  nature,  a  sight  of  danger 


204  LECTURE   XVll. 

i-ouses  fear ;  and  a  perception  of  security,  or  advantage  aC- 
djuired,  excites  joy  t — and  as  he  gives  to  the  wicked  man  a 
clear  sense  of  what  is  indeed  his  character  and  his  danger : 
and  to  the  righteous  man  a  perception  of  this  fact,  that  he 
has  indeed  become  the  servant  of  righteousness.  Though 
a  man,  on  the  recovery  of  a  son  from  sickness,  should  ex- 
hibit a  joy,  which  was  unbecoming,  it  would  not  be  the  less 
certain,  that  the  recovery  itself  was  the  result  of  divine 
power. 


LECTURE  XVIII. 


Regeneration, 

So  much  having  already  been  said  as  to  the  necessity  of 
regeneration,  and  of  divine  agency  in  producing  it,  we  may? 
with  good  reason,  feel  anxious  to  ascertain  the  nature  of  the 
change,  which  it  implies.  That  this  change  relates  to  the 
heart,  and  not  to  the  intellects,  was  shown  in  a  former  lec- 
ture. It  remains,  that  we  briefly  inquire,  what  is  the  charac- 
ter of  the  heart,  after  this  change  has  been  produced. 

I.  Though  it  is  undeniable  that  virtue  or  holiness  is  our 
highest  interest ;  and  that  lasting  happiness  can  be  obtained 
in  no  way,  but  that  of  virtue  ;  it  is  not  true  that  virtue  con- 
sists in  prosecuting  our  own  interest,  as  such.  If  there  be 
in  this  any  appearance  of  paradox,  it  will  vanish,  I  think, 
when  we  take  into  view  the  following  consideration ;  integ- 
rity and  courtesy  of  behavior  are  connected  with  perma- 
nent esteem.  But  let  it  once  be  ascertained,  that  such  in- 
tegrity and  courtesy  are  supported  by  no  better  principle 
than  a  regard  to  public  esteem,  and  even  that  object  is  not 
obtained.  In  like  manner,  though  virtue  and  holiness  is  our 
highest  interest,that  is  not  virtue,  the  highest  principle  of  which 
is  a  regard  to  ourselves.  That  we  are  allowed  to  regard 
ourselves  I  do  not  deny :  that  self  love  (which  I  conceive  to 


206  LECTURE    XVlll. 

be  merely  a  love  of  happiness,)  is  criminal,  T  do  not  affirm. 
On  the  contrary,  I  suppose  it  common  to  every  intelligent 
and  to  every  sensitive  being  in  the  universe.  All,  which  I 
assert,  is,  that  self  love,  acting  in  any  way  whatever,  does 
not  constitute  virtue,  or  that  moral  state  which  is  consequent 
to  regeneration. 

That  virtue  cannot  be  predicated  of  him,  who  acts  merely 
with  regard  tb  his  happiness  or  interest  in  the  present  life, 
will  hardly  be  disputed.  But  if  I  am  not  truly  virtuous, 
merely  because  I  abstain  from  a  course  of  behavior  exter- 
nally criminal,  through  fear  of  punishment  tomorrow,  next 
year,  or  twenty  years  hence  ;  can  I  be  virtuous  because  my 
anticipation  eml)races  a  larger  space  of  time,  and  I  abstain 
from  such  behavior  through  fear  of  punishment  a  hundred 
years  hence,  i.  e.  long  after  the  soul  shall  be  separated  from 
the  body  ? 

Norwill  the  case  be  materially  altered,  if,  instead  of  fear 
of  punishment,  I  am  actuated  by  hope  of  enjoyment.  If  a 
regard  to  one's  own  advantage  in  this  life  be  not  sufficient 
to  constitute  an  action  virtuous ;  neither  would  a  similar 
regard  to  future  advantage  or  happiness  be  sufficient  for 
this  purpose.  If  you  are  not  ready  to  accede  to  this:  but 
arc  of  opinion,  that  the  pursuit  of  our  own  advantage,  to  be 
enjoyed  after  death,  is  essentially  diffisrent  from  the  pur- 
suit of  present  advantage,  it  will  be  important  to  consider, 
in  what  the  difference  consists.  It  must  consist  either  in 
the  greater  forethought,  implied  in  one  case,  than  in  the 
other ;  or  else,  in  a  superiority  of  taste. 

As  to  the  first ;  the  moral  quality  of  an  action  depends 
on  the  motive  :  but  does  not  depend  on  the  time,  at  which, 
that  object,  which  constitutes  the  motive,  is  to  be  obtained* 
A  man,  let  it  be  supposed,  has  two  designs  in  his  view- 
the  success  of  one  ensures  advantage  to  himself  at  the  close 
of  one  year :  the  success  of  the  other  ensures  greater  ad- 
vantage  at  the  close  of  ten  years.     To  concert  and  prose- 


UECTURB  xvin.  207 

cute  the  latter  design  may  evince  a  different  quality  of  in- 
tellect, from  what  is  shown  by  concerting  and  prosecuting 
the  former.  It  may  discover  more  penetration  and  fore- 
thought. But  as  indications  of  moral  qualities,  they  are 
precisely  on  a  level.  Though  both  are  consistent  with 
virtue,  neither  implies  it.  That  forethought  does  not  con- 
stitute an  action  virtuous,  will  be  further  evident  from  this 
consideration,  that  much  of  it  is  sometimes  employed  by 
the  worst  men  in  forming  their  worst  designs.  The  purpo- 
ses of  ambitious  men  are  never  confined  to  the  present  year, 
they  relate  to  the  whole  space  of  mortal  life ;  and  even  to 
events  beyond  it.  When  Caesar  died,  he  had  formed  de- 
signs, which  could  scarcely  be  executed  in  the  ordinary 
age  of  man.  So  had  Charles  XII.  of  Sweden.  (Big.  3,  v. 
437.)  The  present  emperor  of  France  has  been  solicitous 
not  for  his  own  security  and  aggrandizement  only,  but  for 
the  splendor  of  his  family  after  his  decease. 

But  secondly,  though  it  should  be  allowed,  that  the  char- 
acter of  an  action,  the  principal  motive  to  which  is  one's 
own  advantage,  is  not  materially  changed  by  the  proximity 
or  distance  of  that  contemplated  advantage,  there  may  be 
supposed  to  exist  an  important  difference  between  an  action, 
to  which  we  are  influenced  by  the  hope  of  temporal  enjoy- 
ments, and  by  the  hope  of  enjoyments  beyond  the  grave, 
because  these  last  are  of  a  highly  superior  nature. 

I  acknowledge  at  once,  that  any  person  susceptible  of 
happiness  from  those  objects,  which  yield  the  bliss  of  heav- 
en, possesses  real  virtue.  That  taste,  which  is  implied  in 
such  susceptibility,  is  peculiar  to  the  virtuous,  or  the  renew- 
ed. But  wherever  that  taste  exists,  there  is  a  love  to  vir- 
tue as  such,  and  independently  of  its  rewards.  The  strong- 
est incentive  to  upright  actions,  in  the  case  supposed,  is  not 
personal  advantage,  but  inherent  affection  to  moral  recti- 
tude. It  does,  by  no  means,  follow  however,  that  all  per- 
sons, who  are  influenced  by  the  hope=:  of  future  enjoyment, 


208  LECTlJRE  XVIII. 

possess  that  moralrelisb,  which  has  now  been  mentioned. 
The  pharisee,  noticed  in  our  Saviour's  parable,  who  fasted 
twice  a  week,  gave  tithes  of  all  he  possessed,  and  thanked 
God,  that  he  was  not  as  other  men,  appears  not  to  have 
been  actuated  exclusively  by  a  regard  to  human  applause; 
but  partly  by  the  hope  of  remuneration  after  death.  Yet  it 
would  be  preposterous  to  believe  him  to  have  been  suscepti- 
ble of  happiness  from  the  objects  and  exercises  of  the  christian 
paradise.  To  act  from  a  general  expectation  of  advantage 
or  reward  to  be  obtained  hereafter,  without  considering  in 
what  that  advantage  or  reward  is  to  consist,  implies  no  mor- 
al taste,  superior  to  theirs,  whose  object  is  present  wealth, 
rejiutation,  or  influence. 

II.  It  is  the  moral  character  of  the  heart  renewed,  to  love 
virtue  or  holiness  for  its  own  sake.  This  implies  supreme 
afi'ection  for  the  Deity,  as  that  being,  in  whom  there  is  per- 
fect moral  rectitude.  It  implies  obedience  to  the  commands, 
and  submission  to  the  dispensations  of  God,  as  these  are  the 
result  of  such  rectitude.  For  the  same  reason,  it  implies 
complacency  in  the  virtuous,  and  benevolence  to  all  sentient 
beings. 

This  stale  of  the  heart  is  occasionally  expressed  in  the 
Scriptures,  by  each  of  the  following  terms,  love  to  God.  love 
la  men,  and  love  to  both. 

Righteous  persons  are  described  as  those  who  love  God, 
*'  All  things  shall  v/ork  together  for  good  to  them  who  love 
God."  Again,  "  Eye  hath  not  seen  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him.  Every  one,  that 
loveth,  is  born  of  God  and  knoweth  God:  and  he,thatloveth 
God,  loveth  his  brother  also.  Love  is  the  fulfilling  of  the 
law."  When  one  of  the  Jewish  doctors  inquired  of  Christ, 
which  was  the  greatest  commandment  in  the  law;  he  re- 
ceived in  reply,  "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  with  all  thy  soul,  and  with  all  thy  mind.  This 
:■?  the  first  and  sjreat  command.     And  the  second  is  like  unto 


LECTURE    XVIII.  209 

it.    Thou  shalt  love  thy  neighbor  as  thyself.     On  these 
two  commands  hang  all  the  law  and  the  prophets." 

The  complacency,  which  the  regenerate  feel  in  contem- 
plating the  moral  perfections  of  God,  is  felt  in  a  proportion- 
able degree,  when  qualities  of  a  similar  kind  are  witnessed 
in  his  creatures.  Nor  is  their  benevolence  confined  to  the 
one  in  exclusion  of  the  other.  Virtuous  or  renewed  men 
feel  benevolence  toward  the  Deity,  as  well  as  complacen- 
cy and  admiration.  A  being  does  not  cease  to  be  an  object 
of  good  will,  because  his  happiness  is  secure,  and  indepen- 
dent of  our  efforts  and  choice.  A  pious  friend,  whom  death 
has  translated  to  the  eternal  kingdom  of  God,  does  not  cease 
to  inherit  our  affection.  The  same  good  will,  which  during 
the  state  of  his  probation,  while  his  happiness  might  in  some 
degree,  depend  on  our  exertions,  prompted  us  to  make  such 
exertions,  will  now  be  evinced  by  the  pleasure,  which  we 
feel,  at  contemplating  the  honor  and  felicity,  to  which  he  is 
raised :  and  which  are  henceforward  as  independent  of  us, 
as  are  the  honor  and  felicity  of  God  himself. 

We  are  next  to  inquire,  whether  this  love  of  virtue  for  its 
own  sake,  which  implies  complacency  in  the  virtuous,  and 
benevolence  to  all  sentient  beings,  originates  when  the  heart 
is  renewed,  or  whether  at  that  time,  it  only  acquires  a  pre- 
ponderating power :  in  other  words,  whether  regenerated 
persons  are  distinguished  from  others  by  a  new  quality  of 
the  heart,  or  only  by  a  greater  degree  of  the  same  quality. 
On  this  question,  the  christian  church  has  been  long  di- 
vided. 

The  opinion,  that  regenerated  persons  are  distinguished 
from  others  by  a  new  moral  quality,  is  supported  by  the 
following  arguments. 

I.  The  language  of  scripture,  in  which,  this  change  is  de. 
scribed,  corresponds  much  better  with  this  supposition,  than 
with  the  other. 

If  nothing  but  the  increase  of  a  good  disposition  previous- 
ly existing,  is  meant  by  the  term  regeneration,  it  is  evident^ 

27 


210  LECTURE   3CVIII. 

that  the  difference  between  a  renewed,  and  an  unrenewed 
person,  will  generally,  if  not  universally,  be  exceedingly 
smill.  There  must  be  some  where  a  dividing  line.  Ac- 
cording to  the  supposition,  we  are  investigating,  there  must 
be  a  certain  number  of  degrees  of  good  disposition,  which  the 
unrenewed  person  may  possess,  more  than  which  he  cannot 
possess,  and  yet  retain  his  unrenewed  character.  The 
smallest  increase  of  this  number  must  change  his  standing, 
and  place  him^among  the  regenerate.  Designate  if  you 
please,  the  greatest  quantum  of  good  disposition,  possible  to 
a  man  remaining  unregenerate,  by  the  number  of  five  hun- 
dred. The  moment,  at  which  he  comes  into  possession  ot 
one  additional  degree,  he  becomes  of  course  a  renewed  man, 
entitled  to  all  the  privileges  of  such  a  character.  Yet  the 
change  produced  is  extremely  small.  But  the  language,  ap- 
plied to  regeneration  by  the  sacred  writers,  is  not  suited  to 
express  a  change,  so,  inconsiderable.  Were  no  greater  al- 
teration than  this  designed,  would  men  be  said  to  be  born 
anew, — to  be  born  from  above, — to  pass  from  death  unto 
life, — to  have  old  things  done  away,  and  all  things  become 
new, — to  be  raised  from  the  dead, — from  being  the  enemies 
of  God,  would  they  be  said  to  become  his  friends ;  and 
would  the  power,  by  which  such  a  change  is  effected,  be 
compared  to  that  which  was  wrought  in  Christ,  when  he 
was  raised  from  the  dead  ? 

II.  The  scriptures  seem  J  very  clearly  to  represent  the 
difference  between  the  saint  and  the  sinner,  as  consisting  in 
a  new  disposition,  and  not  in  higher  degrees  of  disposition, 
previously  existing.  "  Every  one,  that  loveth  is  born  of 
God."  St.  John  does  not  say,  that  he,  who  loveth  to  such 
a  degree,  is  born  of  God:  nor  is  it  easy  to  perceive  the  truth, 
of  his  declaration,  if  many,  who  arc  not  born  of  God,  pos- 
sess the  quality  here  mentioned. 

Our  Lord  said  .concerning  the  Jews,  "  I  know  you,  that 
ye  have  not  the  love  of  God  in  you."  It  was  the  quality 
itself,  you  perceive,  and  not  merely  a  high  degree  of  it,  of 


L£OTUKB   XVHJ.  211 

■which  they  were  destitute.  Had  they  possessed  this  love, 
however  deficient  in  degree,  I  see  not  how  the  declaration 
could  be  defended.  At  least,  it  will  be  allowed,  that  the 
language  is  precisely  what  it  would  be,  were  our  doctrine 
true :  and  such  as  it  probably  would  not  be,  were  the  doc- 
trine false.  The  same  infallible  teacher,  on  another  occa- 
sion, used  an  expression,  still  more  forcible ;  "  Ye  have 
seen,  and  hated  both  me  and  my  father."  If  Christ  did  not 
by  these  words  deny,  that  those  to  whom  they  were  spoken, 
possessed  any  degree  of  love  for  ther  Creator  and  their 
Saviour,  it  is  difficult  to  perceive  how  such  a  denial  could 
be  expressed. 

But  how,  you  may  ask,  can  we  argue  from  the  character 
of  the  Jews  to  that  of  all  unrenewed  men  ?  An  assertion 
might  be  true  in  regard  to  the  former  ;  and  yet  not  univer- 
sally true,  as  it  respects  the  latter.  I  answer,  that  there  is 
no  reason  for  supposing  Jewish  sinners  to  have  been  essen- 
tially different  from  others.  But  the  matter  appears  to  be 
placed  above  all  doubt  by  other  expressions  of  a  more  gen- 
eral import;  and  that  which  is  here  said  of  the  Jews,  is  said 
to  be  common  to  mankind,  "  If  the  world  hate  you,  ye 
know,  that  it  hated  me,  before  it  hated  you : — the  world 
hath  hated  them  because  they  are  not  of  the  world."  It  is 
not  necessary  to  our  present  purpose,  to  understand  by  the 
term  hatred,  any  thing  more,  than  destitution  of  love ;  as 
our  object  is  to  prove  merely,  that  unrenewed  men  are  thus 
destitute. 

III.  If  the  difference  between  the  righteous  and  the  wick- 
ed consists  only  in  the  degrees  of  a  quality,  common  to 
both,  this  difference  is  much  less,  than  that  which  exists,  be- 
tween many,  of  the  latter  description.  In  their  characters 
there  is  great  variety.  Some  will  be  beaten  with  many 
gtripes,our  Lord  has  informed  us,  and  some,with  comparative- 
ly few.  But  their  punishment  will  be  exactly  proportionate 
to  their  demerit.  It  must  be  true,  therefore,  that  their  char 
acters,  or  their  demerits  are  various.    This  is   undeniablt 


212 


LECTURE    XVIil. 


implied  in  the  opinion,  against  which  we  contend.  For  if 
men,  while  unrenewed,  have,  strictly  speaking,  a  holy  or 
virtuous  principle,  which,  if  sufficiently  increased,  will  con- 
stitute them  holy  or  virtuous,  their  characters  vary,  as  this 
principle  recedes,  or  advances.  At  one  time,  a  sinner  may 
have  one  degree  of  virtue ;  at  another,  five  hundred :  and 
different  sinners  may  at  the  same  time  be  thus  different. 
But  between  the  sinner  and  the  saint,  i.  e.  between  the  re- 
newed and  the  unrenewed  person,  there  may  be  according 
to  this  opinion,  but  the  difference  of  a  single  degree.  Now, 
the  scriptures  speak  of  a  broad  Hne  of  distinction  between 
the  righteous  and  the  wicked ;  between  those,  who  serve 
God,  and  those  who  serve  him  not.  Happiness  without 
end  is  prepared  for  the  one ;  and  punishment,  equally  dura-- 
ble  is  reserved  for  the  other.  Can  it  rationally  be  supposed, 
that  of  those,  who  are  obnoxious  to  this  punishment,  certain 
individuals  are  five  hundred  degrees  better  than  others,  and 
but  one  degree  worse,  than  some,  who  shall  inherit  eternal 
rewards  ? 

Besides,  if  such  price  of  language; — such  bold  figures 
have  been  employed  to  describe  a  change,  so  inconsiderable 
as  regeneration  must  be  according  to  this  supposition,  how 
has  it  happened,  that  so  very  little  is  said,  and  that,  in  a 
very  depressed  style,  concerning  the  far  greater  change, 
produced  in  the  sinners  character  previously  to  regenera- 
tion? 

IV.  Whether  it  be  common,  or  not,  for  believers  to  have 
assurance  of  their  safety ,such  assurance  is  mentioned  in  scrip- 
ture, as  being  attainable,  and  the  want  of  it,  as  being  a  fault. 
"  Give  all  diligence  to  the  full  assurance  of  hope  to  the  end. 
Give  all  dilligence  to  make  your  calling  and  election  sure. 
Know  ye  not  your  own  selves  ?  We  know,  that  we  have 
passed  from  death  unto  life,  because  we  love  the  brethren." 
St.  John  often  speaks  of  knowing  ourselves  to  be  in  Christ. 
Now,  such  knowledge  is  perfectly  unattainable  unless  there 
be  some  standard,  by  which  our  characters  may  be  tried 


LECTURE    XVIII.  213 

If  the  righteous  differ  from  the  wicked  only  in  their  degrees 
of  goodness,  it  is  impossible  for  any  person  to  ascertain, 
whether  he  belongs  to  one  class  or  the  other,  unless  that 
degree  should  be  distinctly  marked,  which  is  on  the  divid- 
ing line.  No  such  degree  is  marked ;  and  therefore  no  per- 
son can,  if  this  doctrine  be  true,  have  assurance  of  salvation. 
It  would  follow  then,  that  the  scriptures  require  christians 
to  perform  impossibilities ;  i.  e.  to  know  themselves, — to 
make  their  calling  and  election  sure,  without  giving  them  a 
standard,  by  which  to  determine. 

V.  I  see  not  why,  in  determining  this  question,  the  testi- 
mony of  persons  of  integrity  and  good  understanding  should 
not  be  considered,  as  of  some  weight.  There  are  many 
persons,  whose  judgment  would  on  common  subjects  be 
highly  valued,  who  are  confidently  and  permanently  pur- 
suaded,  that  previously  to  regeneration,  they  were  wholly 
destitute  of  that  principle,  by  which  they  have  since  been 
actuated.  There  have  been  in  various  christian  countries, 
and  in  different  ages,  persons  of  acknowledged  integrity  and 
good  discernment,  thus  fully  persuaded  concerning  them- 
selves. It  is  an  opinion,  in  which  they  have  continued  with 
great  firmness  during  the  remainder  of  life.  Nor  has  this 
persuasion  been  confined  to  those,  the  former  part  of  whose 
lives  was  obviously  immoral :  but  has  been  entertained  by 
many,  in  whose  visible  deportment,  there  was  little  to  rep- 
rehend. 

Now,  that  self  deception  is  not  only  possible,  but  easy,  I 
readily  grant.  But  it  must  be  allowed,  that  no  person  has 
so  good  an  opportunity  of  knowing  what  passes  in  the  mind 
of  a  man,  as  he  has  himself.  He  can  ascertain  more  accu- 
rately, than  any  other,  what  are  his  own  intentions  and  mo- 
tives. Let  us  view  this  matter  a  little  more  distinctly. 
Some  of  the  persons,  of  whom  I  am  now  speaking,  are  ac- 
knowledged to  possess  great  integrity ;  and  to  give  as  much 
evidence  of  piety,  as  any  on  earth.  But  it  is  not  their  opin- 
ion of  ihtir  present  piety^  but  of  their  former  roant  of  it,  in 


214  LECTURE   XVllI. 

which  we  are  now  concerned.  Grant,  if  you  please,  that 
self  love  may  lead  them  to  think  too  favorably  of  their  pres- 
ent character ;  what  imaginable  reason  can  be  assigned^ 
why  they  should  think  too  unfavorably  of  what  they  once 
were?  I  do  not  mention  this  argument,  as  alone  conclusive  j 
but  that  it  has  much  weight,  I  think,  can  hardly  be  denied. 

The  way  is  now  prepared  for  considering  the  question 
whether  regeneration  is  instantaneous. 

Though  the  arguments,  which  have  been  used,  are,  it  is 
believed,  fully  sufficient  to  show,  that  the  difference  between 
the  renewed  and  others,  does  not  consist  in  degrees  of  that 
which  is  common  to  both,  I  would  ask,  whether  even  on 
that  supposition,  there  would  not  be  some  instant,  at  which 
the  necessary  degree  is  acquired?  Even  if  regeneration 
were  as  gradual,  as  the  apparent  course  of  a  star  from  east 
to  west,  the  question  must  receive  an  affirmative  answer; 
for,  however  long  the  star  may  be  in  gaining  the  meridian^ 
its  transition  is  instantaneous :  there  is  no  conceivable  dura- 
tion, in  which  it  is  not  cither  in  one  hemisphere  or  the  other. 
Neither  is  there  any  duration  in  a  man's  life,  in  which  he 
has  not,  cither  complied,  or  not  complied  with  the  terms  of 
the  christian  covenant. 

But  if,  as  we  have  endeavored  to  prove,  there  is  a  radi- 
cal, an  essential  difference  between  the  saint  and  sinner,  the 
matter  will  appear  stiU  more  obvious.  If  the  good  man  has 
a  moral  quality,  which  he  once  had  not,  there  must  be  some 
moment,  when  he  began  to  possess  it. 

It  is  believed  by  many  divines  of  much  repectability,  that 
the  wickedness  of  the  human  heart  is  invariably  progressive, 
till  a  change  is  produced. 

That  it  never  is  so,  I  will  not  assert :  but  that  such  is  uni- 
versally the  fact,  cannot,  I  apprehend,  be  easily  proved. 
The  argument  relied  on  is  this.  Impenitence  is  criminal  in 
proportion  to  light,  enjoyed  by  the  impenitent  person.  It 
is  an  unusual  portion  of  this,  which  produces  in  the  sinner 
ronvicfion  and  anxietv.     Tlicrefore,  while  persons  do  nok 


LECTUBE    XVlll.  'i2l6 

submit  to  the  terms  prescribed  in  the  christian  religion,  they 
are,  in  a  higher  degree,  than  formerly,  criminal  in  ihc  sight 
of  God. 

It  is  not  to  be  denied,  that  wicked  men,  other  things  being 
equal  are  criminal  in  proportion  to  the  clearness,  with  which 
duty  is  made  known.  But,  1.  It  is  not  certain,  that  all  per- 
sons, immediately  before  their  moral  change,  have  greater 
degrees  of  light,  than  at  any  former  period :  nor,  2.  Is  it 
certain,  that  other  things  are  equal.  That  all  the  individuals 
of  a  nation,  supposed  to  enjoy  an  equal  degree  of  religious 
knowledge,  are  precisely  equal  in  moral  character,  is  high- 
ly improbable ;  and  is  therefore  by  no  means  to  be  assumed 
as  true.  Besides,  if  a  sinner  has  increased  in  moral  demer- 
it from  ten  to  fifteen  degrees,  can  it  possibly  be  doubted, 
that  Deity  has  the  power  of  reducing  him  to  his  former  state  ? 
Now  if  it  be  undeniably  possible  for  Deity  to  reduce,  in 
some  degree,  the  sinners  obduracy,  before  a  new  principle  is 
imparted,  or  a  radical  change  produced,  who  can  be  confi- 
dent, that  he  never  in  this  way  exerts  his  power  ? 

It  is  a  fact  admitting  no  question,  that  some  are  renewed 
at  a  time,  not  distinctly  known  to  thems»ilves.  But  if  the 
opposition  of  the  human  heart  to  Christ  and  his  gospel  in- 
variably increases  until  the  moment,  when  supreme  aflection 
for  these  objects,  and  a  consequent  hatred  of  sin,  commen- 
ces, it  is  extremely  difficult,  to  say  the  least,  to  account  for 
the  fact,  just  mentioned.  Whereas,  if  God  occasionally  or 
frequently  sees  fit  to  reduce  or  diminish  the  rebellion  of  the 
heart,  previously  to  that  evangelical  submission,  which  is  the 
effect  of  renewing  grace,  the  difficulty  will  be,  in  no  small 
measure,  diminished: — an  opinion,  which  you  will  observe, 
has  no  essential  resemblance  to  that,  against  which  we  have 
contended,  namely,  that  any  thing  of  real  holmess  preccei^s 
regcFieration. 


LECTURE  XIX. 


Regeneration, 

In  the  present  lecture,  an  answer  will  be  attempted  to  the 
following  inquires. 

I.  Whether  any  thing  more,  than  increased  light  is  neces- 
sary to  the  production  of  a  moral  change  in  the  human 
heart. 

II.  Whether  that  divine  influence  necessary  to  produce 
this  change,  is  always  bestowed  according  to  previous 
character. 

III.  Whether  any  means  or  efforts  used  by  the  impeni- 
tent, render  their  conversion  more  probable. 

IV.  Whether  it  be  right  to  direct  persons  of  this  descrip- 
tion to  the  use  of  means  with  a  view  to  regeneration. 

That  copious  answers  should  be  given  to  these  inquires  in 
the  compass  of  a  short  discourse,  will  not  be  expected. 

I.  Is  any  thing  more,  than  increased  light  necessary  to 
the  production  of  a  moral  change  in  the  human  heart  ? 

To  defend  the  negative  of  this  question,  has  been  under- 
taken, by  individuals  justly  esteemed  for  talents,  close  in- 
vestigation, and  exemplary  life.  To  support  their  belief 
the  following  arguments  are  used;  1.  Men  will  pursue 
what  appears  to  be  conducive  to  their  happiness  ;  if  there- 


LECTURE   XIX.  217 

fore  they  neglect  that,  which  is  really  so,  it  is  because  they 
need  to  be  shown,  in  what  their  greatest  happiness,  or  their 
highest  interest  consists.  Whenever  this  is  shewn,  they 
will  pursue  it.  2.  If  men  do  not  love  Deity,  whose  charac- 
ter is  perfectly  amiable,  it  must  be,  that  they  do  not  know 
it  to  be  such.  When  this  ignorance  is  removed,  God  will 
become  an  object  of  their  love. 

That  these  arguments  are  inadequate  to  the  purpose,  for 
which  they  are  adduced,  even  on  supposition,  that  virtue  or 
piety  implies  nothing  but  external  obedience,  it  will  not  be 
difficult  to  show.  Does  the  intemperate  man  correct  his 
habits,  as  soon  as  he  is  convinced,  that  his  own  interest  re- 
quires such  correction  ?  So  far  from  this,  there  is  an  avow- 
ed conflict  between  his  inclination  and  appetite.  He  knows 
what  his  health,  and  interest,  and  happiness  require-  Can 
it  be  believed,  for  a  moment,  that  all  profligate  men  consid- 
er vice,  as  conducive  to  permanent  good,  and  virtue  condu- 
cive to  evil  ?  Nothing  is  more  common,  than  to  hear  them 
confess  the  contrary. 

But  you  inquire.  Do  not  men  choose  the  greatest  appar- 
ent good  ?  1  answer,  that  men  do  not  always  choose  what 
in  their  settled  judgment,  is  the  greatest  good.  But  if  the 
question  be,  whether  the  good,  expected  from  a  sinful  action, 
does  not,  at  the  moment,  when  the  will  consents,  appear 
greater,  than  the  good,  arising  from  abstinence,  it  is  a  ques- 
tion of  so  much  difficulty,  that  I  would  not,  with  confidence, 
make  a  decision.  In  any  event,  the  determination  of  an  in- 
quiry, so  very  abstruse  and  metaphysical,  can  have  little 
weight  in  opposition  to  numerous  and  obvious  facts.  But 
let  it  be  conceded,  if  you  please,  that  the  affirmative  is  true, 
namely,  that  at  the  moment,  when  the  will  consents  to  a 
sinful  action,  the  good,  thence  resulting,  appears  greater 
than  the  good,  accruing  from  abstinence  ;  still  the  action  is 
against  light, — it  is  against  the  settled  judgment :  The  rea- 
son, why  the  advantage  of  sinning  appears  greater,  than  the 
advantage  of  abstinence,  is,  that  the  offender  perversely 

28 


218  LECTURB   XIX. 

chooses  at  that  moment  to  look  exclusively  on  the  argu- 
ments for  one  side :  he  keeps  his  mind  steadily  fixed  on 
the  pleasure  or  advantage  of  the  crime,  but  will  not  consid- 
er the  advantages  or  pleasures  of  a  quiet  conscience. 

It  appears  then,  that  a  knowledge  of  our  duty  does  not 
infallibly  engage  us  to  perform  it,  even  so  far  as  external 
actions  are  concerned:  by  consequence,  increasing  light 
will  not  certainly  produce  even  outward  reformation :  much 
less  will  it  produce  that  inward  affection  for  moral  rectitude 
and  the  divine  character,  which  is  implied  in  true  virtue. 

Indeed,  whoever  speaks  of  loving  virtue,  or  the  Deity, 
because  the  possession  of  such  affections  would  be  for  our 
personal  advantage,  will  find  difficulty,  either  in  explairing 
his  language,  or  in  defending  his  opinions. 

What  kind  of  love  for  the  Deity  is  that  which  proceeds 
from  love  to  personal  interest?  Or  how  does  it  differ  from 
that  love,  which  an  ambitious  man  has  for  those,  who  are 
the  instruments  of  his  elevation  ; — a  love,  which  is  commen- 
surate only  with  their  subserviency  to  that  end. 

Further,  the  opinion,  that  nothing  but  more  light  or  in- 
struction is  necessary  to  render  wicked  men  pleased  with 
the  divine  character,  implies  that  they  are  not  wicked.  It 
implies,  that  they  are  now  pleased  with  what  the  char- 
acter of  God  really  is;  and  are  disgusted  only  with  some 
false  ideas,  which  they  have,  by  some  misfortune,  imbibed 
concerning  him.  Were  you  in  company  with  the  best  man 
on  earth,  supposing  him  to  be  the  worst,  your  aversion  from 
him,  considered  in  the  latter  character,  would  prove  in  you 
no  want  of  uprightness, — no  indisposition  to  virtue ;  it  would 
even  afford  a  presumption  of  your  own  correct  moral 
feelings.  Neither  would  he,  after  knowing  your  mistake, 
feel  the  least  resentment ;  but  acknowledge,  that,  under  ex- 
isting circumstances,  your  feelings^  and  your  treatment  of 
him  were  precisely  what  they  should  have  been. 

If  any  further  arguments  were  necessary,  I  would  resort 
^o  the  following  fact,  namely,  that  nations  have  been  attach- 


LECTURE   XIX.  219 

ed  to  the  service  of  their  deities,  not  according  as  the  char- 
acter of  the  latter  has  been  pure,  but  the  reverse.  The 
Jews,  no  doubt  had  more  just  views  of  God,  than  any  con 
temporary  nation.  Yet  was  there  no  prevaiHng  inclination 
among  their  neighbors  to  embrace  the  Jewish  religion  ;  but 
a  strong  propensity  in  the  Jews  to  embrace  theirs.  The 
Moabites  and  Zidonians  had  no  fondness  for  the  worship  of 
Jehovah ;  but  Israel  was  perpetually  enamoured  with  Che- 
mosh,  Astaroth,  and  Baal-peor. 

It  is  now,  we  believe,  sufficiently  evident,  that  the  cause, 
why  men  do  not  love  the  true  God  and  obey  his  law,  is  not 
the  want  of  light,  but  of  relish  for  that  which  is  morally  good. 
If  so,  something  more  than  increased  light  is  wanting  to 
produce  a  radical  change  of  character. 

II.  Our  next  inquiry  is,  whether  that  divine  influence,  ne- 
cessary to  produce  this  change,  is  always  bestowed  accord- 
ing to  previous  character. 

Sin,  or  moral  evil  is  that  alone,  which  removes  men  to  a 
distance  from  their  Maker.  Besides  this,  there  is  nothing 
in  man,  which  excites  the  divine  displeasure.  Of  course,  if 
there  be,  as  we  have  endeavored  to  show,  any  difference  in 
the  real  demerit  of  unrenewed  men,  some  are  less  offensive 
to  him,  than  others.  Now,  when  all  other  things  are  equal, 
it  cannot,  I  think,  be  doubted,  that  those,  who  are  less,  will 
receive  the  grace  of  conversion  in  preference  to  those, 
who  are  more  offensive.  But  though  I  humbly  conceive 
this  to  be  the  way  of  God's  proceeding,  when  other  things 
are  equal ;  there  may  be  ten  thousand  circumstances,  un- 
known to  us,  rendering  it  highly  suitable  for  Deity  to  de- 
part from  it.  And  there  are  many  facts,  by  which  such  a 
departure  is  proved. 

When  it  is  said,  that  God  distributes  his  favor,  as  a  sove- 
reign, it  is  not  meant,  at  least  it  ought  not  to  be  meant,  that 
he  acts  either  from  caprice,  or  without  reason.  He  never 
has  done,  and  he  never  will  do  an  unreasonable  action ; 
though  many  of  the  circumstances,  which  render  particular 


220  LECTDRE   XIX. 

dispensations  necessary,  may  far  exceed  human  compre- 
hension. 

Paul,  before  his  conversion,  breathed  out  threatnings  and 
slaughter  against  the  disciples  of  the  Lord  :  being  exceed- 
ingly mad  against  them,  he  persecuted  them  oft  unto  strange 
cities,  and  compelled  them  to  blaspheme  Christ.  Now 
though,  in  all  this  he  was  less  guilty,  than  if  he  had  not  done 
it,  as  he  did,  ignorantly  in  unbelief,  he  speaks  in  the  strong- 
est terms  of  his  demerit,  and  declares  this  as  one  of  the 
causes,  why  he  obtained  mercy,  that  "  Jesus  Christ  might 
in  him,  show  forth  all  long  suffering,  as  a  pattern  to  those, 
who  should  afterwards  believe  on  his  name  to  eternal  life." 
Some  of  the  Corinthian  disciples,  he  informs  us,  "  who  were 
washed,  justified,  and  sanctified  in  the  name  of  the  Lord 
Jesus,  and  by  the  spirit  of  God,"  had  been  "  thieves,  revilers, 
and  extortioners." 

With  regard  to  such  persons,  we  cannot  easily  imagine, 
that  they  received  mercy  because  of  their  comparative  in- 
nocence, i.  e.  the  smallness  of  their  crimes. 

We  have  had  personal  knowledge  of  individuals,  who 
were  to  all  appearance  unusually  far  from  the  kingdom  of 
God,  afterwards  reduced  to  a  willing  subjection.  We  should 
not  be  justified,  therefore  in  asserting,  that  divine  influence 
is  always  proportionate  to  previous  character. 

Should  this  in  the  view  of  any  appear  unjust,  a  few  mo- 
ments' consideration  will  correct  the  error. 

No  injustice  is  done  to  him,  whose  rights  are  not  violated. 
But  that  no  person,  who  has  violated  a  just  law,  has  a  right 
to  exemption  from  its  penalty,  is  a  proposition,  than  which 
none  can  be  more  evident,  either  in  government,  or  morals. 
Nor  can  such  right  be  created  by  the  bestowment  of  par- 
don on  another,  whose  demerits  are  equal,  or  even  greater. 
If  punishment  would  have  been  just  before,  it  is  just  at  pres- 
ent. Whatever  favor  is  bestowed  on  one,  the  punishment 
of  another  is  not  rendered  greater,  nor  his  crimes  less.  The 
relation  between  his  crime  and  punishment  remains  the 
same. 


LECTURE   XIX.  221 

As  God  is  under  no  obligation  to  grant  pardon  to  any,  so 
neither  is  he  bound  to  communicate  that  celestial  influence, 
which  qualifies  men  to  receive  pardon.  He  does  indeed 
bestow  both ;  and  exercises  his  mercy  agreeably  to  his  wis- 
dom, i.  e.  in  such  manner,  as  is  most  conducive  to  the  order 
and  happiness  of  the  intelligent  universe. 

But  because  some  distinguished  offenders  have  obtained 
mercy,  while  some  others,  apparently  less  criminal,  have 
passed  through  life  without  piety,  we  can  by  no  means  con- 
clude, that  such  is  the  usual  course  of  divine  proceeding. 
That  it  is  perfectly  immaterial,  whether  unrenewed  men  re- 
strain their  appetites,  or  give  them  full  liberty ;  that  the 
most  impious  unblushing  profligates  are  no  more  unlikely, 
in  general,  to  receive  that  grace,  which  shall  fit  them  for 
eternal  life,  than  those,  who,  under  the  influence  of  cop- 
science  maintain  a  decent  sobriety,  is  a  doctrine,  which 
surely  looks  with  very  ill  aspect  on  morality,  and  derives  no 
support  from  the  oracles  of  God. 

III.  We  are  next  to  inquire,  whether  any  means  or  efforts, 
used  by  the  impenitent,  render  their  conversion  more  prob- 
able. That  certain  religious  means  have  been  divinely  or- 
dained, for  the  instruction  and  conversion  of  the  wicked,  ad- 
mits no  doubt.  Christ  delivered  his  message,  "  that  men 
might  believe,  and  that  believing,  they  might  have  life 
through  his  name;"  and  Paul  was  sent  to  the  Gentiles  "  to 
turn  them  from  darkness  to  light,  and  from  the  power  of  Sa- 
tan to  God." 

It  never  has  been,  and  I  suppose  never  can  be  doubt- 
ed, that  the  great  design  of  God  in  communicating  the  gos- 
pel to  the  world,  and  in  the  directions,  which  he  gave, 
that  this  gospel  should  be  preached  to  every  creature,  was 
the  conversion  and  future  salvation  of  sinners.  Now,  if 
means  are  ordained  with  reference  to  a  particular  end,  that 
end  is  more  likely  to  be  accomplished,  when  means  are  used, 
than  when  tkey  are  not.  If  God  has  been  pleased  to  ap- 
point, that  the  Gospel  should  be  preached  for  the  instruction 


222  LECTURE   XIX. 

and  renovation  of  men ;  if  faith  comes  by  hearing,  it  is  al> 
surd  to  deny,  that  the  general  probability  of  conversion  is 
greater  to  those,  who  attend  religious  services,  than  to 
those,  who  neglect  them. 

Further,  the  probability  of  obtainining  converting  grace 
is  in  some  degree,  affected  by  self  examination.  This  is  so 
generally  believed,  that  I  apprehend,  there  is  scarcely  a 
pious  man  on  earth,  who  would  not  rejoice  at  observing  an 
irreligious  child  or  neighbor,  comparing  his  own  character, 
with  the  christian  standard. 

That  the  performance  or  neglect  of  this  exercise  is  not 
immaterial,  even  while  men  are  unregenerate,  will  appear 
by  the  following  command  of  St.  Paul,  "  Examine  your- 
selves, whether  yc  be  in  faith."  From  the  very  nature  of 
this  exhortation  it  could  not  have  been  given  on  supposition 
of  the  piety  of  those  to  whom  it  was  directed.  Uncertainty 
on  this  point,  rendered  investigation  necessary.  Whatever 
were  the  result  of  this  inquiry,  i.  e.  whether  it  led  those,  who 
made  it,  to  perceive  that  they  were,  or  that  they  were  not 
in  the  faith,  its  immediate  object  was  answered.  The  dis- 
covery, however  unwelcome  to  those,  who  were  unbeliev- 
ers, rendered  this  state,  at  least,  in  some  degree  more  hope- 
ful, than  it  was  previously. 

Again,  it  is  not  a  matter  wholly  indifferent,  whether  men 
live  in  the  maintenance  or  neglect  of  prayer.  The  Lord 
said  by  Ezckiel,  "  For  this  will  I  be  inquired  of  by  the 
house  of  Israel  to  do  it  for  them."  The  blessing  to  be  con- 
ferred, was  "a  new  heart  and  a  new  spirit."  The  bestowment 
of  this,  the  prophet  attributes  to  divine  mercy,  and  declares 
it  to  be  a  thing,  which  God  should  do  for  them.  Yet  he 
would  be  previously  sought  to.  They  were  required  to  ask 
of  God,  that  he  would  "  take  from  them  the  heart  of  stone, 
and  give  them  a  heart  of  flesh." 

But  even  if  the  requirement  had  not  been  made  in  so 
many  words,  would  not,  even  in  that  case,  the  propriety  and 
'expedience    of  the  thing   have   been  obvious  ?    Granting 


LECTURE   XIX.  223 

these  two  propositions,  1st,  that  sinners  need  a  new 
heart;  and,  2d,  that  the  bestowment  of  this  is  the  peroga- 
tive  of  God  ;  will  it  be  denied,  that  such  bestowment  should 
be  sought  in  prayer?  If  I  am  in  the  greatest  possible  need 
of  a  favor,  which  it  is  in  the  power  of  but  one  being  in  the 
universe  to  grant ;  would  it  not,  beyond  all  question,  be  a 
point  of  prudence  to  make  application  to  him  ? 

That  prayer  is  to  be  resorted  to  by  all  men,  even  by  the 
unregenerate,  receives  countenance,  to  say  the  least,  from 
that  well  known  passage  in  our  Saviour's  sermon  on  the 
mount,  "Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall 
find;  knock,  and  it  shall  be  opened."  In  the  meaning  of 
these  words,  we  believe,  is  comprehended,  that  a  sedulous 
use  of  the  means,  and  a  dilligent  inquiry  about  salvation, 
are  the  way,  in  which  God  and  eternal  life  are  usually  found. 
The  truth  of  this  is  generally  allowed,  even  by  those  who 
do  not  believe  that  the  words,  which  we  have  cited,  prove 
it.  President  Edwards,  whom  no  persons  suspects  of  hav- 
ing entertained  lax  notions  of  human  depravity,  uses  the 
following  language :  "  Though  God  has  not  bound  himself 
to  any  thing,  which  a  person  does,  while  destitute  of  saving 
faith,  and  out  of  Christ,  there  is  yet  great  probability,  that 
in  hearkening  to  this  counsel  you  will  live." 

You  will  object  perhaps,  that  the  words  of  Christ,"  ask  and 
ye  shall  receive,"  &c,  if  applied  to  the  unregenerate,  are  not 
true.  I  answer,  that  in  the  most  rigid  sense,  they  are  not  true, 
even  in  application  to  the  renewed  :  but  in  a  general  sense 
they  are  true  in  application  to  all.  If  you  say  that  the 
faithfulness  of  God  requires  him  to  fullil  all  his  promises,  as 
soon  as  the  conditions  of  them  are  complied  v/ith ;  and 
therefore,  as  many  unrenewed  sinners  do  not  find,  it  is  cer- 
tain that  they  do  not  seek ;  I  answer,  that  pious  believers 
frequently  do  not  receive  the  things  for  which  they  pray  ; 
and  yet  they  do  not  think  that  the  fidelity  of  God  is  to  bo 
impeached.  Because  one  sinner,  or  ten,  or  a  hundreds 
have  been  lost,  after  paying,  for  a  while,  some  ^earnesf-  at- 


334  LECTURE   XIX. 

tention  to  their  spiritual  concerns,  will  by  no  means  fol- 
low, that  earnest  and  persevering  endeavours  do  not  usually 
issue  in  the  attainment  of  that  grace,  which  is  eflfectual. 

There  are  various  passages  of  scripture,  both  promises 
and  declarations  of  a  general,  indefinite  nature  ;  and  it  may 
be  very  difficult  to  ascertain,  when  those,  who  claim  an  in- 
terest in  them,  are  entitled  to  it.  Still  those  passages  may  be, 
in  a  general  view,  both  intelligible  and  weighty.  I  will 
name  some  of  them.  A  "  diligent  hand  maketh  rich."  We 
know  that  some,  who  are  diligent  in  business,  do  not  become 
rich.  Yet,  generally  speaking,  diligence  procures  wealth. 
"  If  ye  be  willing  and  obedient,"  said  God  to  Israel,  "  ye  shall 
eat  the  good  of  the  land :  but  if  ye  rebel,  ye  shall  be  de- 
voured by  the  sword."  It  would  assuredly  be  difficult  to 
fix  on  the  precise  degree  of  disobedience,  which  should 
bring  destruction  o«  the  Jews,  or  to  define  that  degree  of 
obedience,  which  would  keep  it  off":  but  the  meaning  in 
general  is  extremely  plain. 

To  mention  but  one  example  more :  "  He  that  walketh 
with  wise  men,  shall  be  wise  ;  but  a  companion  of  fools  shall 
be  destroyed."  Should  these  words  be  taken  without  any 
limitation,  they  would  prove  what  is  contrar)(  to  fact,  that 
no  person,  not  pious  himself,  has  associated  with  those,  who 
are:  and  that  no  person,  who  is  not  destroyed,  has  associ- 
ated with  the  profligate.  They  would  prove,  that  when 
any  person  becomes  the  companion  of  fools,  he  will  perish  : 
whereas  some,  who  have  been  many  years  thus  connected, 
have  afterwards  been  renewed  and  saved. 

In  like  manner,  the  general  object  of  our  Saviour's  words 
•'  Ask,  and  it  shall  be  given  you  ;  seek  and  ye  shall  find," 
is  to  encourage  men  to  seek  God  for  the  bestowraent  of  ne- 
cessary blessings,  whether  pertaining  to  this  life,  to  the  re- 
newing of  the  heart,  or  to  progressive  sanctification. 

The  time  will  not  permit  me  to  notice  several  other  argu- 
ments of  no  inconsiderable  weight.  Against  the  sentiments 
now  defended,  the  following  objection  is  made : 


'r>"< 


LECTURE    XIX.  225 

It  has  not  only  been  conceded,  but  proved,  that  un- 
renewed men  are  destitute  of  holiness,  or  real  virtue  ;  how 
then,  it  may  be  asked,  can  any  of  their  actions  contribute 
to  their  advantage?  In  answer,  I  allow  that  none  of  those 
actions  merit  the  least  favor;  nay,  that  there  is  a  criminal, 
and  therefore  punishable  defect  in  the  disposition,  with 
which  any  of  them  is  performed.  But  God  bestows  his 
grace  on  what  terms  he  pleases,  always,  however,  agreeably, 
to  wisdom.  When  we  are  inquiring  into  the  manner  in 
which  these  are  bestowed,  facts  are  of  more  importance 
than  a  thousand  objections.  Now,  it  is  fact,  that  because 
Ahab,  an  unrenewed  sinner,  humbled  himself,  atid  walked 
softly,  the  evil  threatened,  was  not  sent  in  his  day.  (1.  Kings, 
xxi.  29.)  "  Seest  thou,  said  God  to  Elijah,  "  How  Ahab  hum- 
bleth  himself?  Because  he  hurableth  himself  before  me,  I 
will  not  bring  the  evil  in  his  days ;  but  in  his  son's  days 
will  I  bring  the  evil  upon  his  house." 

In  the  book  of  Proverbs,  we  find  two  remarkable  expres- 
sions. One  is,  "  The  sacrifice  of  the  wicked  is  abomination 
to  the  Lord.  (xv.  8.)  The  other  is  this,  "  The  plowing  of 
the  wicked  is  sin."  (xxi.  4.) 

Now,  in  whatever  manner  these  passages  are  understood, 
it  will  not  be  doubted,  that  the  common  labours  of  a  wicked 
man  have  the  same  moral  complexion,  as  his  prayers.  If 
therefore,  unrenewed  men  do  receive  advantage  from  their 
industry,  they  may  from  their  prayers.  God  may  bestow 
favors  in  consequence  of  the  one,  as  well  as  of  the  other. 

IV.  Our  next  inquiry  is,  whether  it  be  right  to  direct 
tmrenewed  persons  to  the  use  of  means  with  a  view  to  re- 
generation. 

The  question  is  not,  you  will  observe,  whether  any  atten- 
(ion  to  external  duties  can  be  a  substitute  for  regeneration  ; 
nor  whether  there  be  in  scripture  an}'  promise  of  renewing 
grace,  which  the  unregenerate  can  claim:  but  merely 
whether  it  be  right  to  direct  per'-^on-;  of  this  description  to 
<39 


256^  LECTURE    XIX. 

consult  the  sacred  writings,  to  hear  them  explained,  and  t© 
offer  prayer,  that  the  heart  may  be  transformed. 

To  establish  the  negative,  has  been  attempted  with  less 
success,  than  ingenuity.  The  argument  on  the  affirmative 
side  is  extremely  plain,  and,  so  far  as  I  can  perceive,  per- 
fectly conclusive.  St.  Paul  asserts,  that  "faith  comes  by 
hearing."  If  so,  those  who  hear,  are  more  likely  to  obtain 
faith,  than  those  who  do  not.  This  we  have  endeavoured 
to  prove :  and  it  is  in  fact  almost  universally  conceded. 
Yes ;  but  a  thing  may  be  true,  you  will  say,  and  yet  the 
declaration  of  it  may  be  inexpedient.  Then  the  only  ques- 
tion is,  whether  it  be  a  truth  to  be  concealed  or  divulged. 
I  really  know  not  how  it  can  be  concealed,  since  the  apostle 
has  made  it  so  public.  But  surely  his  authority  is  as  good 
to  prove  the  expedience  of  making  it  knowti,  as  to  prove  the 
truth  of  the  doctrine.  And  it  is  perfectly  immaterial, 
whether  I  advise  a  person  to  a  particular  measure,  or  only 
propose  to  him  the  strongest  arguments  in  favour  of  it. 

It  may  be  objected, 

I.  To  prescribe  the  use  of  means  for  the  obtainment  of 
conversion,  seems  to  imply  that  impenitence  proceeds  rather 
from  the  want  of  power,  than  the  want  of  will:  else,  why 
are  they  not  required  to  exercise  immediate  repentance  ? 

I  reply,  that  the  objection  lies  with  equal  force  against 
the  christian's  using  means  to  promote  personal  sanctifica- 
tion.  For  the  will  is  as  much,  and  natural  power  as  little 
concerned  in  the  sinful  actions  of  a  believer,  as  in  those  of 
an  unbeliever.  You  may  as  well,  therefore,  ask  the  chris- 
tian why  he  is  not  perfectly  holy,  and  at  this  very  instant, 
without  the  use  of  means  and  ordinances  ! 

II.  It  maj;  be  further  objected,  that  if  you  advise  persons 
to  any  actions,  that  they  may  become  renewed,  you  advise 
them  to  remain  unrenewed  at  least  during  the  continuance 
of  that  action. 

I  answer,  that  this  objection,  however  specious,  cannot  be 
much  valued  even  by  those  by  whom  it  is  brought,  becauj^e. 


LBCTDRE   XIX.  237 

ihcy,  no  less  than  others,  prescribe  to  believers  the  use  of 
ordinances  as  means  of  religious  advancement,  i.  e.  of  sub- 
duing those  corruptions  of  heart,  yet  remaining.  But  this 
as  much  implies  advice,  that  these  corruptions  of  heart 
should  be  indulged,  till  resort  is  had  to  ordinances,  as  the  ad- 
vice to  sinners,  just  mentioned,  implies  encouragement  for 
their  continuance  in  sin.  There  is  not  a  particle  of  differ- 
ence in  the  two  cases. 

III.  I  shall  notice  but  one  more  objection.  It  is  this  :  If 
persons  in  religious  anxiety  are  directed  to  particular  acts 
or  performances,  as  what  may  probably  issue  in  their  con- 
version, there  is  danger,  that  resting  satisfied  with  these, 
they  will  perish  without  the  obtainment  of  that,  which  they 
profess  to  desire. 

I  answer,  that  any  truth,  however  clear,  and  any  ex- 
hortation, however  pertinent,  may  be  abused.  If  no  truth 
may  be  declared,  until  it  is  certain  that  a  good  use  will  be 
made  of  it,  all  truth  must  be  suppressed. 

I  acknowledge  however,  that  great  caution  is   to  be  used 
in  giving  the  advice,  which  has  been  mentioned.     The  sin- 
ner  is  to  be  shown,    that  nothing,  short  of  actual  repen- 
tance can  save  him ;  that  he  is  under  present  obligations  to 
repent;  and  that  no  one  can  be  answerable  for  the  contin- 
uance of  his  life.     Acceding  to  all  this,  he  may  still  desire 
to  know,   whether  the   obtainment  of  a  penitent  disposition 
is  more  probable  in  one  course  of  proceeding  than  in  anoth- 
er :  whether  any  thing,  which  he  can  do  ;  any  means,  which 
he  can  use,  will  make  any  difference,   as  to  the  prospect  o: 
his  being  renewed.     If,  on  being  told,  that  the  probability 
is  somewhat  greater  to  those,  who  use  the  means  of  grace, 
than  to  those,  who  neglect  them,  he  becomes  well  satisfied, 
resting   in  the   means,  while   the  end   is  not   obtained,  his 
blood  will  most  obviously  be  upon  his  own  head ;  and  can 
by   no  means  be  required  at  the  hands  of  those,  whom  he 
consulted. 
But,  on  the  otner  hand,  it  ought  well  to   be  considered 


It 


228  LECTURE    XIX. 

whether  there  be  no  danger  in  withholding  this  advice. 
For,  if  inquisitive,  anxious  persons  receive  no  answer  la 
the  inquiry,  just  mentioned,  it  is  fairly  inferred,  that  the  re- 
ligious instructor,  to  whom  it  is  proposed,  does  not  believe 
that  the  attainment  of  renewing  grace  by  those,  who  use 
means,  is  more  probable  than  by  those,  who  neglect  them  ; 
nor  that  criminality  is  less  in  one  case,  than  in  the  other. 
And,  if  a  sinner  can,  himself,  be  of  the  same  opinion,  there 
is  no  imaginable  reason,  why,  he  should  not  pursue  that 
course,  which  is  most  pleasant  to  him  ; — why  he  should  not 
walk  "  in  the  way  of  his  heart,  and  in  the  sight  of  his 
eyes,"  forgetting,  as  far  as  possible,  "that  for  all  these 
things,  God  will  bring  him  into  judgment." 

I  have  now,  my  young  friends,  said  all,  which  I  design- 
ed, by  w-ay  of  stating,  and  proving  the  doctrine  of  regenera- 
tion. In  these  lectures,  I  have  either  been  very  laborious- 
ly proving  nothing;  or  else  have  made  evident  the  truth 
of  a  doctrine,  which  will,  both  to  myself  and  you,  be  of  the 
highest  concernment  through  eternal  ages.  No  person,  you 
will  readily  grant,  ought  to  entertain  an  opinion,  which  he 
is  afraid  to  examine,  nor  ought  he  to  shrink  from  those  ar- 
guments, which  are  brought  against  him.  If,  therefore, 
you  do  not  believe,  that  a  moral  change  is  necessary  to 
salvation,  go  directly  to  the  scriptures,  and  prove,  either 
that  they  are  false,  or  else,  that  they  inculcate  no  such  doc- 
trine. Be  sure,  to  establish  your  disbelief  so  firmly,  that 
it  can  not  be  shaken  by  days  of  sickness,  or  the  approach 
of  death. — But  if  you  have  no  disposition  to  make  this  dar- 
ing experiment,  Thus  saith  the  wisdom  of  God  ;  "  Turn  ye 
at  my  reproof:  behold  T  will  pour  out  my  spirit  unto  you 
and  make  known  my  words  unto  you  :  for  whoso  hearken- 
eth  unto  me  shall  dwell  safely,  and  shall  be  quiet  from  the 
foar  of  evil." 


LECTURE  XX. 


Supplement  to  Lectures  on  Regenerdtioyt, 

In  the  nature  and  tendency  of  your  studies,  there  is  con- 
siderable variety.  In  all  of  them  the  exercise  of  intellec- 
tual powers  is  required.  But  the  study  of  morality  and  reli- 
gion is  designed,  through  the  medium  of  the  intellects,  to 
affect  the  character  and  the  heart.  To  acquire  correct  sen- 
timents on  these  subjects  becomes,  therefore,  a  matter  of 
high  importance.  But  it  is,  in  no  small  degree,  dangerous, 
to  study  ethics  or  religion,  merely  as  a  science,  and  regard- 
less of  any  practical  result.  If  religion  is  true,  it  relates  to 
the  obligations,  and  to  the  eternal  condition  of  human  be- 
ings. In  the  theological  lectures,  which  have  been  deliv- 
ered this  term,  it  has  been  my  object  clearly  to  exhibit  a 
doctrine,  which  was  taught  by  Him,  whom  the  Father  com- 
missioned to  bear  witness  to  the  truth.  I  now  ask  your  at- 
tention, while  a  brief  recapitulation  is  made  of  the  proposi- 
tions, contained  in  those  lectures,  and  while  an  attempt  is 
made  to  improve  them  for  practical  purposes. 


230  LECTURE   XX. 

It  was  shown  in  the  first  place,  that  the  change  implied  iu 
regeneration,  is  of  a  moral  nature.  In  the  second  place,  it 
was  inquired,  for  whom  this  change  was  necessary.  It  was 
shown  to  be  necessary  for  the  heathen,  and  for  all  those  in 
christian  countries,  whose  moral  state  is  no  better  than 
theirs.  It  was  shewn  to  be  necessary  for  all,  who  live  in 
the  habitual  violation  of  christian  precepts,  such  as  thieves, 
dishonest,  lacivious,  and  covetous  persons ; — for  drunkards, 
revilers,  and  extortioners  ; — for  liars,  and  for  such  as  are  ac- 
customed to  profane  language.  For  those,  moreover,  it 
was  proved  necessary,  on  whose  minds  religious  considera- 
tions make  no  deep  nor  habitual  impression  ; — for  such  as 
are  incapable  of  enjoying  the  kingdom  of  God ; — and,  lastly, 
for  all  the  intelligent  offspring  of  Adam. 

Under  the  third  general  head,  probable  evidence  was  ex- 
hibited from  facts  and  direct  evidence  from  scripture,  that 
this  moral  change  is  the  result  of  divine  operation,  and  is 
n6ver  produced  merely  by  the  increase  of  religious  infor- 
mation. 

An  inquiry  was  then  instituted,  as  to  the  character  of  the 
heart  subsequently  to  regeneration,  and  whether  this  change 
consists  in  the  reception  of  a  new  moral  quality,  or  only  in 
the  augmentation  of  goodness  already  existing.  The  latter 
we  endeavored  to  disprove,  and  to  establish  the  former. 

It  was  shewn  to  be  the  characteristic  of  a  renewed  heart 
to  love  virtue,  or  holiness,  for  its  own  sake.  This  implies 
supreme  affection  for  the  Deity,  as  that  Being,  in  whom 
there  is  perfection  of  moral  rectitude.  It  implies  obedience 
to  the  commands,  and  submission  to  the  dispensations  of 
God,  as  these  are  the  result  of  such  rectitude. 

For  the  same  reason,  it  implies  complacency  in  the  vir- 
tuous, and  benevolence  to  all  sentient  beings. 

The  christian  temper,  like  every  other  object,  must  have 
a  beginning.  There  must  be,  in  regard  to  every  renewed 
person,  a  time,  before  which  it  did  not,  and  after  which  it  did 
exist. 


LECTURE    XX.  231 

Though  in  the  bestowment  of  renewing  grace,  God  acts 
with  sovereign  wisdom,  and  in  the  exercise  of  the  highest 
benevolence,  the  reasons,  by  which  he  is  influenced,  are 
frequently  concealed  from  human  investigation,  and  spirit- 
ual, like  temporal  favors,  are  not  always  distributed  in 
such  manner,  as  to  ignorant  mortals  might  seem  most  suit- 
able. In  general,  however,  there  is  most  reason  to  hope 
for  the  conversion  and  salvation  of  such,  as,  being  restrained 
by  the  influence  of  christian  education,  maintain  regularity 
of  life,  and  attend,  with  sobriety,  on  the  institutions  of  reli- 
gion. 

Having  made  the  recapitulation,  we  proceed  to  improve 
the  subject.     And, 

1.  I  request  you  all  to  reflect  on  the  remarks,  which 
w^ere  made  as  to  the  persons  for  whom  regeneration  is  ne- 
cessary. 

It  is  necessary  for  the  profane ; — by  which,  I  mean  those 
who  are  accustomed  to  use,  with  levity,  that  language,  which 
expresses  objects  of  a  sacred  nature,  such  as  the  Divine 
Being  and  his  attributes,  or  the  eternal  sanctions  of  his  holy 
law.  How  many  of  those  present,  are  embraced  in  the  de- 
scription, I  know  not.  It  is  feared,  that  the  proportion  is 
not  small. 

In  all  that  vast  variety  of  sins,  by  which  mortals  excite 
the  wrath  of  heaven,  I  know  not  whether  there  is  one,  which 
more  directly  than  this,  expresses  contempt  towards  the 
Sovereign  of  the  Universe.  It  is,  against  the  Almighty,  ri 
warfare  publicly  declared.  In  addressing  persons  of  this 
class,  I  have  at  least  one  advantage.  Should  all  other  sinners 
question  their  need  of  a  spiritual  renovation,  in  your  case 
there  can  be  no  room  for  doubt.  In  the  great  conflict  be- 
tween virtue  and  vice,  you  openly  declare  on  which  side 
your  interest  is  embarked.  There  is  a  kind  of  impious  os- 
tentation, with  which  your  hostility  to  God  and  his  religion 
is  displayed.  And  you  do  much  towards  diffusing  around 
you  a  spirit  of  impiety.     By  a  common  and  a  profane  use- 


332  LECTURE   XIX. 

of  the  most  solemn  expressions,  you  leach  others  to  disre- 
gard the  ideas  to  which  these  expressions  are  applied. 
You  thus  allay  the  terrors  of  guilt,  diminish  a  sense  of 
moral  obligation,  and  remove  those  flood-gates,  which  op- 
pose the  torrent  of  general  profligacy.  In  a  very  palpable 
sense,  therefore,  you  act  the  part  of  enemies  to  God,  and  to 
the  illustrious  cause  of  virtue  and  righteousness.  Marvel  not^ 
therefore,  that  we  say  tmto  yoii,  that  ye  must  be  born  again. 
Being  not  only  alienated  from  the  life  of  God,  but  enemies 
to  him  by  wicked  works,  a  reconciliation,  implying  a  radi- 
cal change  of  heart  and  character,  is  the  only  condition,  on 
which  you  can  enjoy  any  rational  hopes  of  escaping  the 
wrath  to  come. 

IT.  It  has  been  shown  by  the  direct  testimony  of  an  in- 
spired apostle,  that  every  intemperate  person  is  destitute  of 
piety,  and  has  therefore  need  to  be  regenerated.  Whether 
the  epithet  can  justly  be  applied  to  any  among  you,  I  know 
not.  But  that  there  have  been  those  to  whom  it  did  apply ; 
those,  who,  during  their  academical  life,  formed  those  hab- 
its, in  consequence  of  which,  they  are  at  this  moment,  lost 
to  virtue  and  honour,  lost  to  their  friends  and  society,  and 
lost  to  every  well  founded  hope,  either  as  to  the  present  or 
future  life,  is  a  fact  which  I  blush  to  acknowledge,  but 
which  can  neither  be  denied  nor  concealed.  When  it  is  con- 
sidered, as  mevc\y  posaible,  that  some  individuals  among  you, 
may  now  be  insensibly  advancing  to  the  same  deplorable 
state,  you  will  not  be  surprised,  at  my  recalling  your  atten- 
tion to  intemperance  and  dissipation,  as  a  mark  of  irreli- 
gion ;  as  indicating  the  necessity  of  a  moral  change. 

III.  Those,  on  whom  religion  makes  no  deep  impression, 
were  said  to  need  a  spiritual  renovation.  That  this  char- 
acter belongs  to  the  most  of  those,  whom  I  address,  will  I 
probabljf  be  admitted  without  hesitation.  If  there  are  ma- 
ny, who  can  repel  the  charge,  from  such  we  readily  with- 1 
draw  it.  It  would  afford  a  degree  of  joy  not  easily  ex- 
pressed, were  we  ascertained,  that  many  among  you  possess) 


i 


tt£eTUR£   XX.  ;2^ 

minds  highly  sensible  to  religious  truth — tremblingly  alive  to 
the  denunciations  and  promises  of  the  Gospel.  But  if  it  were 
so  would  not  the  exercises  of  the  sabbath  excite  a  greater 
interest  ?  Would  discourses  on  the  great  doctrines  of  Chris- 
tianity, or  concerning  death  and  the  retributions  of  eternity, 
operate  like  those  unmeaning  sounds,  whose  only  influence 
is  to  para^iyse  thought  and  produce  sleep  ? 

IV.  It  was  shown  that  regeneration  is  necessary  for  those 
who  are  incapable  of  enjoying  the  kingdom  of  God.  This 
proposition  is  so  perfectly  obvious,  that  there  can  be  neither 
doubt  nor  error  concerning  it,  excepting  as  to  its  applica- 
tion. 

As  Heaven,  or  the  Kingdom  of  God,  is  a  state  of  happi- 
ness, and  you  have  a  capacity  for  happiness,  you  may  feel 
confident  that  you  are  capable  of  enjoying  this  state.  But 
would  the  presence  of  God,  and  the  constant  devotions  of  heav- 
en render  you  happy  ?  It  has  been  observed  by  a  writer,  in 
whose  praise  one  is  scarcely  in  danger  of  being  extravagant, 
"  That  every  species  of  creatures  is  designed  for  a  particular 
way  of  life ;  to  which  the  nature,  the  capacities,  temper, 
and  qualifications  of  each  species,  are  as  necessary,  as  their 
external  circumstances."  For  want  of  such  temper  and 
qualifications,  those  circumstances,  and  that  condition,  which 
afford  to  one  person  the  highest  enjoyment,  may,  to  another, 
be  indifferent,  or  even  disgusting.  As  to  your  susceptibility 
of  celestial  happiness,  a  correct  opinion  may  be  formed 
from  the  enjoyment,  which  you  receive  from  intercourse 
with  such  as  are  fairest  candidates  for  it ;  from  those  duties, 
which  most  resemble  the  employments  of  saints  in  light.  If 
the  character,  law,  and  providence  of  God  ; — if  the  nature,  in- 
terposition, and  offices  of  our  Saviour ; — if  that  state  of  per-  * 
feet  moral  purity,  and  unutterable  glory,  which  the  supera- 
bounding  grace  of  God  has  prepared  for  his  people,  are  the 
most  pleasant  subjects  of  contemplation  ; — and  if  the  worship 
ofGodisthat  employment,  which  you  more  esteem  than 
30 


-2o4  '  LECTURE    XX. 

any  other,  you  are  not  to  be  considered,  as  incapable  of  en- 
joying the  Christian  Paradise.  But,  permit  me  to  ask, 
whether  this  is  a  claim,  the  establishment  of  which  will  be 
generally  attempted  ?  Is  it  not  certain  ;  and,  from  the  view 
which  has  been  taken  of  the  subject,  does  it  not  appear  so. 
that  you  are  not  susceptible  of  the  joys  of  the  new  Jerusa- 
lem ;  or  in  the  words  of  St.  Paul,  'not  mttl  to  be  partakers  of 
ihe  inheritance  of  the  saints  in  light  ? 

This  class  will  comprehend  not  only  all,  who  were  men- 
tioned under  the  preceding  descriptions,  such  as  the  profane, 
dissolute,  &,c.  but  some  whose  morals  are  scacrely  re- 
proachable. 

Many  who  are  present,  it  is  believed,  are  now  convinced, 
that  when  we  are  speaking  to   the  unregenerate,  we  are 
speaking  to  them ;  and  that  to  them  are  directed  all    the 
threatnings  and  expostulations,  which  in  the  word  ef  God, 
are  addressed  to  unpardoned  sinners.     Such  as  the  follow- 
ing, "  Say  ye  to  the  wicked.  It  shall  go  ill  with  him,  for  the 
rewards  of  his  hands  shall  be  given  him.     God  is  angry  with 
the  wicked.     If  ye  turn  not  he  will  whet  his  sword:     He 
hath  bent  his  bow  and  made  it  ready.     He  hath  also  pre- 
pared for  him  the  instruments  of  death.     Except  ye  repent, 
ye  shall  all  perish."     Whatever  may  be  your  intellectual 
powers  or  acquirements,  whatever  of  ease  and  accommoda- 
tion there  may  be  in  your  circumstances,  however  inviting 
may  be  those  worldly  prospects,  which  are  opening  upon 
you,  there  is  this  appalling  consideration,  that  without  piety 
of  heart,  God  is  not  your  portion.    The  bounties  of  his  provi- 
dence, in  which  you  are  permitted  to  share,  evince  his  he- 
nevolence  toward  you,    but   not  his  approbation.     Whether 
you  are  engaged  in  your  common  pursuits  or  at  leisure;-— 
whether  in  company  or  in  solitude ; — whether  you  retire  to 
rest,  or  rise  from  the  bed  of  slumber,  you  are  in  the  hands 
of  a  Being,  to  whom  you  are  not  reconciled,  and  from  whose 
bounty  the  impenitent  have  nothing  to  hope  beyond  th?> 
present  life, 


LECTURE    XiC.  236 

!No  task  can,  indeed,  be  more  ungrateful,  than  that  of 
making  a  representation^  so  gloomy  and  so  alarming.  But, 
if  the  representation  is  founded  in  scripture,  the  truth  it  con- 
tains, ought  not  to  be  concealed.  And,  that  it  is  thus  found- 
ed, has,  it  is  presumed,  been  sufficiently  shown. 

Again,  it  was  shown  in  preceding  lectures,  that  regener- 
ation is  not  effected,  merely  by  the  communication  of  addi- 
tional light.  The  reason  why  the  sinner  does  not  love  the 
moral  character  and  moral  law  of  God,  is  not,  that  he  is  ig* 
norant  of  either.  The  more  accurately  moral  subjects  are 
understood,  the  more  striking  will  be  the  contrast  between 
virtue  and  vice.  The  more  clearly  the  divine  purity  is  dis- 
played to  the  sinner's  mind,  the  more  obvious  will  be  the 
moral  difference  between  God  and  himself;  by  consequence, 
he  sees  more  of  a  character  opposite  to  his  own. 

Neither  does  the  sinner  reject  the  terms  of  salvation,  for 
any  tause,  corresponding  with  what  is  Usually  called  physi- 
cal impossibility.  It  is  merely  a  disinclination  to  moral  rec- 
titude. It  is  the  want  of  that  disposition,  and  those  feelings, 
which  reason  and  scripture  unite  to  approve.  The  difficul- 
ty with  the  sinner  is  not,  that  he  is  ignorant  of  the  charac- 
ter of  God,  but  that  he  has  no  complacency  in  it. 

Facts  in  melancholy  abundance  corroborate  this  sentiment. 
Wicked  men,  in  the  immediate  view  of  death,  are  not  renew- 
ed by  the  prospect  before  them.  Many  in  this  condition 
fully  believe,  that  the  salvation  of  the  soul  depends  on  their 
immediate  repentance ;  and  that,  without  this,  the  pains  of 
eternal  reprobation  will,  in  a  few  days,  or  a  few  hours,  be 
experienced.  They  not  only  acknowledge  this;  but  the 
prospect  throws  them  into  the  greatest  terror.  This  terror, 
however,  does  not  effect  any  radical  change  of  character. 
It  does  not  inspire  them  with  love  to  that,  which  was  pre- 
viously odious  to  them,  nor  render  offensive  that,  which  they 
formerly  loved. 

Further,  it  was  shown,  that  there  is  an  essential  difference 
between  the  saint  and  the  sinner,  and  that  the  character  of 


236 


LECTURE   XXi 


the  former  does  not  consist  in  his  possessing,  ia  greater  de- 
grees, that,  which  is  common  to  both.  The  one  has  nothing 
of  that  quahty,  which,  in  the  other,  will  receive  a  divine  re- 
ward. The  words  of  Christ  to  the  Jews,  "  1  know  you  that 
ye  have  not  the  love  of  God  in  you,"  are  applicable  to  eve- 
ry unrenewed  person.  Jn  this  consists  his  criminality,  and 
hence  will  arise  his  punishment.  This  want  of  love  to  God 
disqualifies  him  for  the  divine  presence,  and  for  a  partici. 
pation  in  the  bliss  and  employments  of  heaven.  Hostile  to 
the  Supreme  Being,  and  excluded  from  heaven,  his  misery 
arises  from  his  own  depravity,  and  from  the  impiety  and 
rtialevolence  of  other  beings,  who  resemble  himself.  This 
being  true,  the  unrenewed  person  ought  never  to  consider 
his  condition  secure.  Retaining  his  present  character,  he 
refuses  to  repent, — he  refuses  to  love  and  serve  his  Maker, 
•k-^he  I'ejects  that  gracious  covenant,  which  has  been  estab- 
lished in  the  blood  of  Christ.  And  though  he  may,  at  one 
time,  be  more  restrained,  and  sin  with  less  boldness  of  deter- 
mination, than  at  another,  the  great  account  to  be  exhibited 
against  him,  is  perpetually  enlarging;  because  every  sin 
forms  a  new  article^  and  he  refuses  the  terms  on  which  the 
whole  may  be  cancelled.  It  follows,  therefore,  that  were 
light  poured  into  the  mind  in  streams  ever  so  pure  and  copi- 
ous, no  radical  change  of  character  would  be  hereby  ensur- 
ed. 

I  am  painfully  sensible  of  the  difficulty  of  presenting  this 
subject,  in  such  manner,  as  to  make  any  impression  on  the 
minds  of  the  young.  You  feel,  as  if  health  were  firm,  death 
far  distant^  and  religion  unseasonable.  Your  natural  aver- 
sion from  serious  contemplation,  gives  additional  deception 
to  these  appearances.  You  consider  it  perhaps,  as  one  of 
the  privileges  of  youth  to  treat  religion,  with  indiiference, 
if  not  with  levity.  In  this  you  feel  supported  by  prevailing 
custom.  In  the  maiority  of  those  around  you,  nothing  is 
perceived  to  reprove  your  impiety,  but  something  to  give  it 
additional  boldness,  and  to  swell  it  to  a  fearless  daring.     So. 


LKCfURK    XX.  23"? 

in  every  age,  the  gay  and  thoughtless  have  aflbrcd  to  each 
other  encouragement,  and  communicated  a  vicious  conta- 
gion. One  generation  of  thoughtless  sinners  is  swept  off 
to  that  state,  from  which  they  arc  not  permitted  to  return 
and  give  warning  to  survivers.  The  latter  follow  their  pre- 
decessors both  in  character  and  destiny.  In  this  con- 
nexion, one  cannot  avoid  being  struck  with  the  following 
thought  recently  presented  in  a  popular  work.  Speaking  of 
a  celebrated  actor,  delivering,  before  a  crowded  theatre,  the 
soliloquy  of  Hamlet  on  death,  and  on  the  dreadful  uncertain^ 
ty  of  those  scenes,  which  follow,  "  He  was  one  man,"  says 
the  author,  "  among  two  thousand  silent  spectators,  interro- 
gating thought  concerning  the  destiny  of  mortals."  It  is 
added,  "  In  a  few  years,  all  that  was  there,  will  exist  no 
longer;  but  others  will  assist  in  their  turn,  at  the  same  un- 
certainties, and  will  plunge  in  like  manner  into  the  abysS; 
without  knowing  its  depth." 

That  youth  affords  any  security  against  the  invasion  of 
death,  is  an  opinion,  which  no  person  can  deliberately  en- 
tertain. At  some  times,  and  under  certain  circumstances, 
such  a  thought  would  be  peculiarly  absurd.  The  provi- 
dence of  God,  in  regard  to  this  seminary,  has  been  so  or- 
dered, as  to  prevent,  one  would  think,  the  possibility  of  an 
imagination  so  groundless.  Could  you  have  attended  the 
dying  beds  of  those,  who  either  as  members,  or  graduates 
of  this  College,  have  closed  their  probationary  state,  would 
it  have  appeared  to  you,  either  that  youth  is  invulnerable, 
or  that  it  cancels  the  obligations  of  religion  ?  You  once 
knew  them  ; — you  once  conversed  familiarly  with  them ; — 
you  have  seen  some  of  them  gradually  wasted  by  disease ; 
but  you  will  see  them  no  more.  In  what  light  did  they  view 
that  alienation  from  God,  which  you  seem  to  claim,  as  a. 
rich  immunity?  Is  life  more  at  your  command,  than  it  was 
at  theirs?  And  do  you  know,  that,  within  a  single  j-ear. 
your  own  death  will  not  be  held  up  as  a  warning  to  others? 
And.,  noAv,  to  use  th?  words  of  one.  whn  himself  knetr 


238  LECTURE     XX. 

the  value  of  religion,  and  earnestly  labored,  that   other£ 
might  experience  'both  its  influence  and  rewards.     "  I  be- 
seech you  by  the  affection,  with  which  all,  who  love  our 
Lord  Jesus  Christ,  in  sincerity,  long  to  see  you  brought 
back  to  him ;  I  beseech  you  by  the  friendship  of  the  liv- 
ing, and  by  the  memory  of  the  dead ;  by  the  ruin  of  those, 
who  have  trifled  away  their  days,  and  have  perished  in 
their  sins ;  and  by  the  happiness  of  those,  who  have  embrac- 
ed the  Gospel  and  are  saved  by  it ;  I  besech  you  by  the 
great  expectation  of  that  important  day,  when  the  Lord  Jesus 
shall  be  revealed  from  heaven  ;  by  the  terrors  of  a  dissolv- 
ing world ;  by  the  sound  of  the  Arch-angel's  trumpet ;  and 
by  that  infinitely  more  awful  sentence.  Come  ye  blessed,  and 
depart  ye  cursed,  with  which  that  grand  solemnity  shall 
close ; 

"  I  beseech  you  finally  by  your  own  precious  and  immor-* 
tal  souls ;  by  the  sure  prospect  of  a  dying  bed,  or  of  a  sud- 
den surprise  into  the  invisible  state  ;  and  as  you  would  feel 
one  ray  of  comfort  in  your  departing  spirit,  when  your  flesh 
and  your  heart  are  failing ;  I  beseech  you  by  your  own  per- 
sonal appearance  before  the  tribunal  of  Christ;  by  all  the 
transports  of  the  blessed,  and  by  all  the  agonies  of  the 
damned,  the  one  or  other  of  which  must  be  your  everlasting 
portion  ;  I  affectionately  beseech  and  entreat  you,  in  the 
strength  of  all  these  united  considerations,  as  you  will  an- 
swer it  to  your  conscience,  as  you  will  answer  it  to  the 
Eternal  Judge,  that  you  dismiss  not  these  thoughts,  these 
meditations,  and  these  cares,  till  you  have  brought  the  mat- 
ter to  a  happy  issue  ;  till  you  have  made  a  resolute  choice 
of  Christ,  and  his  appointed  way  of  salvation,  and  till  you 
have  solemnly  devoted  yourselves  to  God  in  the  bonds  of 
an  everlasting  covenant."*'    (Doddridge.) 


LECTURE   XXI, 


{Eternity  of  future  Punishment. 

It  is  my  design,  in  submission  to  divine  providence,  to 
deliver,  during  the  present  term,  a  few  lectures  on  the  du- 
ration of  future  punishment. 

In  our  inquiries,  whether  this  duration  be  temporary  or 
endless,  few  persons,  accustomed  to  contemplate  the  sub- 
ject, will  deny,  that  the  scriptures  are  the  chief  source,  from 
which  arguments  arc  to  be  obtained.  The  reason  is  obvi- 
ous. By  the  light  of  nature  we  are  left  in  great  uncertainty, 
as  to  the  general  doctrine  of  a  future  state.  Without  reveal- 
ed religion,  it  could  never  be  placed  beyond  reasonable 
doubt,  that  the  soul  of  man  survives  the  body.  I  do  not 
deny  the  plausibility,  and  the  real  value  of  those  arguments 
independent  of  revelation,  which  have  been  brought  in  favor 
of  this  doctrine.  I  do  not  question  their  sufficiency  to  ren. 
der  the  doctrine  in  a  good  degree  probable,  and  clearly  to 
show,  that  the  contrary  is  not  certain-  But,  to  render  a  doc- 
trine probable,  is  one  thing,  and  clearly  to  prove  it  is  another. 
Now,  if  the  future  existence  of  the  soul  cannot  be  clearly 
proved  without  revelation,  much  less  can  its  eternal  exis- 
tence.    If  eternal   existence  could  be  proved,  it  would  not 


240  w:cTURE  XXI. 

hence  follow,  that  there  will  be  any  happiness ;  as  all  claims 
to  this  are  forfeited  by  sin.  But  were  the  future  existence 
of  happiness  ascertained,  the  terms,  on  which  it  might  be  se- 
cured, would  still  be  unknown.  While  all  these  questions 
remain  unanswered  without  supernatural  instruction,  it  can 
hardly  be  imagined,  that  the  light  of  nature  will  enable  us 
to  ascertain,  either  the  degree,  or  duration  of  future  punish- 
ment. Nothing,  therefore,  can  be  more  absurd,  than  to 
discard  the  scriptures,  with  a  view  to  support  the  doctrine 
of  universal  salvation.  If  that  doctrine  be  not  found  in  the 
bible,  it  is  found  no  where.  Many  inquiries  of  extreme  im- 
portance and  difficulty  must  be  settled  by  the  unbeliever  in 
revelation,  before  he  comes  to  the  question  of  eternal^  and 
universal  happiness, 

I  would  further  observe,  that  the  subject  in  hand  is  far 
too  important  and  solemn  to  be  treated  with  declamation, 
instead  of  argument.  If  the  doctrine  of  endless  punishment 
be  evidently  false,  as  those,  who  declaim  against  it,  would 
have  us  believe,  to  prove  its  falsity  by  argument  can  surely 
require  no  great  labor.  When  this  is  done,  declamation 
will  be  more  in  season. 

An  additional  remark  is  this,  should  the  doctrine  of  eter- 
nal punishment  appear  supported  by  scripture,  it  will,  by  no 
means,  be  a  sufficient  reason  for  rejecting  it,  that  the  idea, 
which  it  suggests,  is  gloomy;  or  that  we  may  not  be  able 
to  see  the  good  purposes,  which  it  will  accomplish  under  the 
divine  government.  I  readily  grant,  that  the  thought  of 
endless  existence  in  misery  is  terriffic  and  overwhelming. 
But  it  must  be  remembered,  that  many  events  in  the  pres- 
ent state,  the  existence  of  which  cannot  be  denied,  are  ex- 
tremely different  from  the  ideas,  which  human  creatures 
would  have  previously  formed.  To  our  limited  intellects 
it  would  appear,  that  from  a  system,  produced  by  an  in^ 
nitely  powerful,  and  benevolent  God,  all  natural  and  moral 
evil  ought  to  have  been  excluded.  Yet  the  lives  of  some 
individuals  appear  to  be  an  unbroken  series  of  disappoint- 


LECTURE    XXI.  ^41 

I'nent,  disaster,  and  suffering.     Cities  are  sometimes  desola- 
ted by  pestilence,  ingulfed  by  an  earthquake,  or  overwhel- 
med by  inundation.     Wars  have,  within  a  few  years,  laid 
waste  the  fairest  countries  of  Europe.     Collect  in  your  im- 
agination all  the  evil,  which  has  resulted  to  the  human  race, 
in  the  different  ages  and  nations  of  the  world,  from  poverty, 
sickness,  wounds,  fear,  anger,  despair,  malice,  and  revenge  ; 
from  more  general  calamities,  such   as   tyranny,  anarchy, 
famines,  contagious   diseases,  and  national  feuds;  you  per- 
ceive at  once  what  an  immense  mass  of  wretchedness  might 
thus  be  formed.     No  person,  I  think,  will  hesitate  to  grant; 
that  authentic  history  presents  to  the  mind,  a  vast  variety  of 
gloomy  ideas ;  and  that  the  actual  state  of  the  world  is,  and 
ever   has  been   extremely  different  from  what  might  have 
been   anticipated,  considering   the  character  of  its  author. 
But  notwithstanding  this,  no  theist  imagines,   that  there  is 
in  truth,  any  inconsistency  between  the  present  seemingly 
disjointed  state  of  things,  and  the  natural   and  moral  per- 
fections of  God.     No  one  doubts,  that  in  some  way  or  oth- 
er, the  permission  of  moral,  and  the  positive  infliction  of 
natural  evil,  is  reconcileable  with  perfect  wisdom,  benevo- 
lence, and  power  ;  and,  by  consequence,  that  the  only  rea- 
son, why  these  things   appear  to  us  inconsistent  with  su- 
preme benevolence  and  wisdom,  is  our  ignorance  of  the  di- 
vine system  of  government,  and  our  inability  to  see  the  con- 
nexion between  its  various  parts- 

Few,  it  is  believed,  deny  the  endless  duration  of  future 
punishment  from   finding  any  deficiency  of  scripture   evi- 
dence on  the  subject.     Allowing,  that  there  is,  independent 
ly  of  revelation,  no  improbability  in  the  doctrine,  few  per- 
sons, I  should  imagine  none,  would  deny,  that  the  scriptures 
teach  it.     But  if  there  is  previously  a  rational,  and  strong 
presumption  against  it,  it  must  also,  doubtless,  be  presumed, 
that  those  passages,  which  have  been  thought  to  establish 
the  doctrine,  have  been  incorrectly  explained. 
On  this  supposition,  two  things  would  demand  considera- 
31 


249  LECTURE   XXI. 

tion  ;     1.  The  clearness,  and  force  of  those  passages.     As 
the  scriptures  were  given  by  inspiration  of  God,  they  must 
be  true  in  the  sense,   in  which  they  were  spoken.     And,  if 
the  sense,  in  which  they  have  been  understood,  be  so  clear, 
as  to  admit  no  reasonable  doubt,   the  previous  presumption 
vanishes  before  it.     This  world  is  in  a  state,  it  has  been  ob- 
served, in  various  respects,  different  from  what  might  have 
been  anticipated.     Previously  to  its  creation,  there   would 
have  been,  to  creatures  of  our  limited  powers,  a  very  strong 
presumption  against  the  existence  of  natural  and  moral  evil, 
especially  in  that  enormous  degree,   in  which  we  find  them 
actually  existing.     But  since  disorder  and  sufferings  do  ex- 
ist in  the  world,  all  previous  presumption,   however  strong, 
goes  for  nothing.     Now,    let  it  be  supposed,  that  tit  a   time 
before  creation  began,    Deity   gave   to  some  beings,  whose 
capacities  were  not  greater  than  ours,  a  revelation,  contain- 
ing some   account  of  the  world,   soon  to  be  made.     In  this 
revelation,  would  of  course,  be   foretold,  the  vices  and  the 
sufferings  of  men.     If  the  language,  describing  these  evils, 
were  explicit  and  forcible,  and  could    have  no  other  mean- 
ing, consistently  with   the  general   tenor  of  the   revelation 
and  the   meaning  of  terms,  as  there  used,  such  declarations 
ought,  by  all  means,  to  prevail  against  a  previous  presump- 
tio  1. 

II.  When  we  speak  of  presumptions  either  for  or  against 
an  opinion,  it  is  important  to  inquire,  whether  we  have  so 
much  knowledge  of  the  subject,  as  to  be  judges,  on  which 
side  probability  lies.  To  a  child  it  might  appear  extreme- 
ly improbable,  that  a  humane  magistrate  would  sentence 
any  one  to  prison,  to  the  post,  or  the  gallows.  Yet  a  bet- 
ter knowledge  of  the  subject  would  lead  him  to  perceive, 
thU  such  punishment  might  be  not  only  consistent  with  be- 
nevolence, but  the  result  of  it.  And  it  will  readily  occur  to 
every  considerate  person,  that  the  inability  of  a  child  to 
judge  f  he  measures  of  a  civil  magistrate  is  incomparably 
less,  than  the  inability  of  men  to  judge  of  the  proceedings 
of  God. 


LECTURE    XXI.  248 

With  a  view  to  disprove  tiie  doctrine  of  eternal  punish- 
ment, it  is  common  to  make  appeals  to  parental  feelings. 
As  these  would  be  extremely  injured  by  the  idea  of  perpet" 
ual  punishment  inflicted  on  a  child,  it  is  argued,  that  such 
punishment  must  be  adverse  to  the  nature  of  that  Being, 
whose  benevolence  is  far  superior  to  that  of  men. 

Whether  this  kind  of  reasoning  can  be  relied  on,  will  ap- 
pear by  applying  it  to  certain  facts.  It  is,  for  instance, 
inconsistent  with  parental  tenderness,  to  imprison  a  child 
for  life,  or  sentence  him  to  be  executed.  Yet  the  doing  of 
neither  of  these,  under  particular  circumstances,  argues  any 
want  of  correct  feelings  in  a  magistrate.  All  men  would 
unite  in  allowing,  that  no  man  could  be  fit  for  a  magistrate; 
who  should  refuse  to  punish  the  assassin  or  highway  rob- 
ber. A  prince  should  doubtless  be  the  father  of  his  people ; 
but,  to  support  this  character,  would  it  be  necessary  to  suf- 
fer murderers  to  live,  and  the  guilty  in  general  to  go  unpun- 
ished ?  You  clearly  perceive,  that  this  apparent  humanity 
to  the  guilty,  would  issue  in  extensive  danger  and  harm  to 
the  innocent. 

Let  us  apply  the  reasoning  to  other  cases,  which  happen 
more  directly  under  the  divine  government?  Reasoning  in 
this  way,  Noah  would  not  have  expected  the  deluge,  nor 
prepared  for  his  own  safety.  He  would  have  said,  '  God 
has  indeed  declared  his  purpose  of  destroying  all  flesh  from 
off  the  earth ;  but  as  such  severity  would  be  most  abhor- 
rent from  parental  feelings,  it  is  not  to  be  imagined,  that 
any  such  purpose  can  be  entertained  by  him,  who  is  parent 
of  the  Universe.  Therefore,  the  divine  declaration,  though 
apparently  obvious,  must  be  explained  away,  or  considered 
only  as  a  menace,  designed  to  produce  salutary  alarm.' 

Now,  this  was  probably  the  reasoning  of  the  antedeluvi- 
ans,  who  were  destroyed  :  but  surely  it  was  not  the  reason- 
ing of  Noah,  who  was  saved. 
Jn  like  manner,  when  the  angels  announced   to  Lot  tht 


I 


•344  LECTURE   X». 

approaching  ruin  of  Sodom,  he  might  have  persuaded  him- 
self, that  no  such  event  would  happen.  God  is  the  parent 
of  men.  These  inhabitants  of  Sodom  are  part  of  his  fam- 
ily. He  is  better  and  more  full  of  compassion,  than  earth- 
ly parents.  But  who,  among  the  latter,  could  endure, 
that  his  children  should  be  destroyed  by  fire,  enraged  with 
brimstone  ?  Therefore,  though  these  celestial  messengers 
have  threatened  ruin  to  the  city,  they  must  have  had  some 
meaning  altogether  different  from  that  which  their  language 
seems  calculated  to  convey. 

In  all  attempts  to  disprove  the  doctrine  of  endless  punish- 
ment, no  argument  perhaps  is  so  much  relied  on,  as  that 
which  is  founded  on  the  divine  benevolence.  This  attri- 
bute the  scriptures  extol  in  the  strongest  language. 

Now,  it  is  readily  granted,  that  the  doctrine  in  question, 
if  really  inconsistent  with  the  goodness  of  God,  cannot  be 
defended.  But  though  it  is  perfeetly  safe  to  make  this  con- 
cession, you  must  carefully  consider  how  inadequate  we 
are  to  determine  what  measures  the  highest  benevolence 
will  dictate.  This  benevolence  is  undeniably  consistent 
with  all  the  sufferings,  which  are  actually  endured  by  men. 
It  is  consistent  with  that  vast  aggregate  of  evils  already  no- 
ticed, as  having  been  endured,  in  various  periods  of  the 
world,  by  individuals  and  nations  ;  though  it  is  far  beyond 
our  power  to  discern  how  these  are  made  to  accomplish 
benevolent  designs.  Of  this  we  are  sure,  that  the  benevo- 
lence of  God  will  never  inflict  a  punishment,  which  justice 
condemns  ; — i.  e.  a  punishment,  which  is  disproportionate 
to  the  offender's  demerit.  But  such  is  our  ignorance  of  the 
scheme  of  God's  moral  government,  and  the  connexion,  sub- 
sisting between  its  various  parts,  that  we  cannot  determine, 
in  regard  to  any  given  instance,  that  the  execution  of  justice 
will  be  inconsistent  with  benevolence.  In  civil  govern- 
ments, there  are  many  cases,  jn  which  benevolence  requires, 
that  the  law  should  be  rigidly  executed.  Whenever  the  in- 
lliclion  of  just  punishment  on  individuals,  tends  to  promote 


r-ECTURE  XXI.  ^245 

good  order,  and  the  happiness  of  society  at  large,  to  dis- 
pense with  such  punishment  argues,  not  the  exuberance 
of  good  will,  but  the  want  of  it.  In  like  manner,  if  it  be 
just  to  punish  the  sinner  without  end,  such  punishmeat  may 
contribute  to  the  order  and  well  being  of  God's  moral  king- 
dom. If  it  does,  that  benevolence,  which  regards  the  whole 
more  than  parts,  and  that  which  is  greater,  more  than  what 
is  less,  requires,  that  such  punishment  be  inflicted.  (Dr. 
Priestly.) 

It  becomes  highly  important,  therefore,  to  ascertain 
whether  endless  punishment  be  consistent  with  justice  ;  in 
other  words,  whether  it  be  proportionate  to  the  sinner's 
character.  This,  you  f>erceive,  is  perfectly  distinct  from 
the  main  question ;  and  may  be  answered  in  the  affirma- 
tive, without  proving  the  actual  perpetuity  of  future  pun- 
ishment. 

Towards  rational  creatures  God  sustains  the  character 
of  law-giver.  From  the  fact,  that  God  maintains  a  moral 
government  over  intelligent  beings,  it  follows,  that  there  are 
some  things,  which  he  approves  and  will  reward ;  others, 
which  he  disapproves  and  will  punish.  That  God  is  a  leg- 
islator, and  that  he  will  reward  the  observance  of  his  law, 
and  punish  violations  of  it,  is  more  clearly  taught  in  reveal- 
ed, than  in  natural  religion.  The  punishment  threatened 
to  disobedience,  is  in  the  dialect  of  scripture,  termed  the 
curse  of  the  law. 

In  Deuteronomy  xxvii.  26.  it  is  said,  "  Cursed  is  he  who 
confirmeth  not  the  words  of  this  law  to  do  them."  To 
which  passage  the  apostle  evidently  refers,  in  his  epistle  to 
the  Galatians,  "As  many,  as  are  of  the  works  of  the  law, 
are  under  the  curse :  for  it  is  written.  Cursed  is  every  one 
who  continueth  not  in  all  things  written  in  the  book  of  the 
law  to  do  them."  To  ascertain  the  duration  of  the  evils, 
comprehended  under  this  curse,  may  be  of  use  towards 
determining  whether  endless  punishment  be  consistent  with 
divine  justice.     For,  that  the  law  of  God  is  just,  will  not 


246  LECTURE   XXI. 

be  denied.  Of  course  the  penalties,  which  it  thref\tens,  can- 
not be  unjust.  These  penalties  must  consist  either  in  limited, 
or  unlimited  evils;  i.  e.  sufferings,  which  are  either  tempo- 
rary or  endless.  It  is  likewise  certain,  that  the  wicked  will, 
after  death,  endure  a  punishment,  to  which  the  scriptures 
apply  the  term  everlasting.  ""They  shall  be  tormented 
day  and  night  forever  and  ever." 

This  language  however  powerful,  is  supposed  by  those. 
who  deny  the  perpetuity  of  future  punishment,  to  mean 
nothing  more,  than  a  limited  duration.  If  so,  it  may  be 
equal  to  the  evils,  which  are  threatened  in  the  law,  or  it 
may  be  greater  or  less.  If  the  future  punishment  of  repro- 
bates is  just  equal  to  that  which  is  threatened  in  the  law,  it 
is  in  fact  precisely  the  same.  And  if  the  impenitent  will 
endure  the  curse  of  the  law,  it  is  evident  that  they  will  not 
be  saved.  They  will  be  treated  with  as  much  severity,  as 
if  no  Saviour  had  been  appointed.  For,  in  that  case,  more, 
than  was  threatened  in  the  law  could  not  have  been  required* 

Suppose  then,  that  the  punishment,  threatened  by  law, 
was  limited  ;  yet  of  greater  duration,  than  that  which  repro- 
bates will  in  fact  experience.  But  that  which  reprobates 
will  experience,  is  declared  to  be  eternal ; to  contin- 
ue/orerer  and  ever.  Now,  whatever  these  terms  may  signi- 
fy, it  is  evident,  that  none,  more  powerful,  are  used  to  ex- 
press the  curse,  denounced  by  the  law  :  and,  therefore,  no 
person  can  assert,  that  the  law  threatens  a  greater  punish- 
ment, than  that  which  reprobates  will  endure,  unless  he  can 
show,  that  such  punishment  is  more  than  eternal,  and  will 
continue  longer  than  forever  and  ever.  It  will  hardly  be 
said,  I  suppose,' that  the  punishment,  threatened  by  the  di- 
vine law,  is  less,  than  that  which  the  impenitent  will  endure. 
For,  in  that  case,  the  Gospel  is  a  dispensation  of  more  sever- 
ity, than  the  law  :  and,  if,  as  will  be  readily  granted,  the 
law  threatens  all  the  punishment,  which  is  just,  the  gospel 
threatens  that  which  is  unjust.  It  appears  then,  that  the 
curse  of  the  divine  law,  is  neither  a  temporary  punishment 
greater   nor  less   than  the  punishment  which    reprobates 


LECTURE    XXI.  247 

will  endure :  nor  yet,  admitting  the  latter  to  be  limited, 
arc  the  two  commensurate ;  it  follows  then  that  the 
punishment,  threatened  by  the  law,  is  not  temporary: 
by  consequence,  it  is  eternal.  Now,  if  eternal  punish- 
ment be  threatened  by  the  divine  law,  the  justice  of  such 
punishment  cannot  be  denied.  Nothing  can  be  more  evi- 
dently dishonorable  to  God,  than  a  supposition,  that  he 
should  threaten  a  punishment,  which  it  would  be  unjust  to 
inflict.  In  all  human  governments,  this  is  so  far  from  con- 
tributing to  the  support  of  authority,  that  it  excites  either 
contempt  or  rebellion. 

If,  in  this  argument,  which  has  been  suggested  by  a  late 
American  divine,  there  be  any  thing  liable  to  objection,  it  must 
be  in  that  proposition,  which  asserts,  that  the  curse  of  the 
law  cannot  be  the  same  which  is  actually  inflicted  on  the 
impenitent,  on  suppositon  the  latter  is  temporary.  Some 
persons,  ii  is  probable,  believe,  that  the  limited  punishment, 
which  reprobates  will  suflfer  hereafter  is  precisely  what  the 
law  threatens;  and  that  the  culpret,  after  enduring  such 
punishment,  will  experience  no  salvation,  but  sink  into  pri- 
mitive nonrcxistence. 

It  is  readily  acknowedged,  that  this  opinion  is  not  affected 
by  the  preceding  reasoning,  which  holds  good  in  regard  to 
those  only,  who  b^^lieve  in  universal  salvation.  Whatever 
others  do,  they  cannot  deny  the  justice  of  endless  punish- 
ment: but  must  acknowledge,  conformably  to  their  own  sen- 
timents, that  such  punishment  is  consistent  with  justice. 

There  is  another  ground,  on  which  the  justice  of  future 
unlimited  punishment  may  be  defended.  It  is  this.  As 
long,  as  a  person  sins,  he  deserves  punishment.  If  he  sin, 
during  his  whole  life,  he  wUl  be  exposed  to  sufferings  dur- 
ing life.  If  he  sin  for  a  thousand  years  after  his  death,  he 
will  suffer  during  that  time.  If  he  sin  eternally,  his  punish- 
ment must  have  no  end.  This,  I  have  no  doubt,  is  as  truly 
the  dictate  of  natural  religion,  as  of  revelation.  From  the 
moral  perfections  of  God,  it  follows,  that  he  is  friendly  to 
virtue  and  hostile  to  vice.     To  make  known  his  true  cW"- 


248  LECTURE   XX!. 

acter,  this  friendship  and  this  hostihty  must  be  expressed. 
It  will  be  far  from  him  to  suffer  "  the  wicked  to  be  as  the 
righteous."  Of  course,  if  the  righteous  be  happy,  the  un- 
righteous must  be  miserable.  And  if  the  divine  purity 
would  require  a  difference  at  one  time,  it  would  require,  that 
such  difference  be  continued,  as  long  as  their  respective 
characters  remain  unchanged.  If,  therefore,  sinners  con- 
tinue to  exist  forever,  it  seems  fairly  to  result  from  the  first 
principles  of  natural  religion,  that  they  v/ill  suffer  without 
end. 

Objections  will  probably  be  made  to  the  supposition,  that 
any,  known  by  Deity  to  be  incorrigible,  should  forever  be 
sustained  in  being. — A  reply  to  this  objection  is  obvious. 
If  to  support  in  punishment  a  being,  foreknown  to  be  incor- 
rigible, for  the  space  of  ten,  or  even  twenty  years,  be  con- 
sistent with  divine  wisdom  and  benevolence,  it  can  never  be 
shown,  that  these  attributes  would  militate  against  his  being 
sustained  a  longer  time,  or  even  forever.  There  may  be  as 
good  reasons  for  his  continuance  the  year  to  come,  as  the 
year  past,  and  so  on  without  end. 

•i;That  the  punishment  of  a  future  life  will,  in  fact,  have  any 
respect  to  sins,  then  committed,  and  not  exclusively  to  deeds, 
which  are  done  in  the  body,  I  do  not  assert.  The  last  argu- 
ment is  designed  only  to  prove,  that  eternal  punishment,  in 
itself,  is  not  incredible. 


LECTURE   XXII. 


— :ooo: — 

Eternity  of  future  punishment. 

I  shall  now  proceed  in  noticing  those  arguments,  which 
are  often  used  in  opposition  to  the  doctrine  of  endless  pun- 
ishment. 

It  is  believed,  by  some,  inconsistent  with  the  character  of  a 
benevolent  or  even  just  God,  to  create  any  being,  whose  ex- 
istence on  the  whole  is  worse  than  none  :  by  consequencCj 
none  can  be  eternal  sufferers. 

The  propositon  here  assumed,  inevitably  leads,  I  appre- 
hend, to  confound  all  moral  qualities;  i.  e.  to  annihilate  all 
distinction  between  virtue  and  vice. 

If  the  vicious  man  may  not  be  rendered  miserable  on  the 
whole,  i.  e.  have  more  misery  than  happiness,  it  must  be 
because  he  does  not  deserve  misery;  but  if  vice,  does  not 
deserve  punishment,  virtue  can  surely  deserve  no  reward. 

Virtue  is  the  fulfilment,  and  vice  the  breach  of  moral  ob- 

32 


'idO  LECTyRE    XXII. 

ligation.  1  can  deserve  no  reward  for  doing  what  1  am 
bound  to  do,  if  I  deserve  no  punishment  for  doing  that,  which 
f  am  bound  not  to  do.  Of  course,  obedience  and  disobedi- 
ence are  equally  without  desert,  and  all  distinction  be- 
tween virtue  and  vice  is  destroyed.  Nor  will  this  conclu- 
sion be,  in  any  degree,  invalidated,  should  it  be  said,  as  I  ap- 
prehend it  may  with  truth,  that  virtue  itself  deserves  noth- 
ing more,  than  a  freedom  from  suffering.  Nay,  the  conclu- 
sion would  be  more  striking  on  this  ground,  than  on  any 
other.  For,  if  the  man  of  unfailing  virtue  can  claim,  as 
matter  of  right,  nothing  more  than  freedom  from  punish- 
ment, this  is  precisely  what  the  proposition  states  to  be  the 
claim  of  the  most  vicious  man  on  earth. 

The  matter  may  be  viewed  in  another  light.  If  the 
greatest  offender  on  earth  cannot  consistently  with  justice, 
be  miserable  on  the  whole,  i.  e.  have  his  existence  rendered 
worse  than  none,  and  if  any  distinction  at  all  could  still  be 
supposed  to  remain  between  the  actions  of  moral  agents,  a 
sinner,  somewhat  less  enormous,  deserving  proportionably 
better  treatment,  than  the  other,  could  lay  claim  to  some 
positive  reward  :  a  sinner,  still  more  moderate  might  claim 
a  greater  reward,  and  so  on  through  the  various  shades  of 
moral  depravity.  How  clearly  inconsistent  this  is  with  the 
express  declarations  of  scripture,  will  appear  from  the  fol- 
lowing passages ;  "  The  wages  of  sin  is  death.  The  judg- 
ment came  upon  all  men  to  condemnation.  Cursed  is  eve- 
ry one,  who  continueth  not  in  all  things,  written  in  the  law, 
to  do  them." 

It  will  be  remembered,  that  on  the  subject  in  hand,  scrip- 
ture evidence  must  be  decisive.  Without  the  scriptures,  it 
has  been  observed,  no  person  can  be  confident  of  a  future 
state ;  much  less  of  the  continuance  either  of  rewards  or 
punishment.  Now,  if  the  testimony  of  scripture  is  decisive, 
and  "  the  wages  of  sin  is  death,"  if"  every  one  is  liable  to 
a  curvse,  who  continueth  not  in  all  things,  written  in  the  law 
*o  do  them  ;"  and  if  "  judgment  has  come  upon  all  men  to 


LECTURE    XXII.  251 

condemnation,"  how  is  it  possible,  that  the  greatest  offender 
should  deserve  no  punishment,  and  that  a  great  majority  of 
offenders  should  merit  reward?  Yet  you  clearly  perceive, 
that  to  say  of  any  being,  that  he  deserves  not  more  misery 
than  happiness,  is  the  same  as  to  say,  that  on  the  whole,  he 
deserves  no  punishment. 

Among  those,  who  deny  the  perpetuity  of  future  punish- 
ment, or  advocate  the  doctrine  of  final  restoration,  it  is  not 
uncommon  to  avow  a  belief  in  necessity,  as  the  ground  ol 
their  opinion.  Every  thing,  say  they,  happens  by  irresis- 
tible necessity ;  and,  therefore,  those  actions,  denominated 
sins,  are  really  worthy  of  no  punishment :  and,  of  course, 
all  men  will  be  happy. 

There  is,  in  this  argument  a  very  surprising  leap  between 
the  premises  and  the  conclusion,  even  should  we  allow  the 
former  to  be  true.  If  the  doctrine  were  true,  and  if  neces- 
sity annihilates  all  vice,  you  clearly  perceive,  that  it  like- 
wise annihilates  all  virtue.  By  consequence,  there  would 
be  no  moral  desert  in  any  action  whatever.  But  how  crea- 
tures, who  are,  by  the  argument,  as  truly  machines  as  a 
watch  or  a  steam  engine,  and  equally  destitute  of  virtue, 
should  yet  be  entitled  to  eternal  rewards,  or  to  any  rewards, 
is  not  easily  discovered. 

Perhaps  the  objector  may  allow,  that  the  doctrine  of  uni- 
versal salvation  does  not  follow  from  that  of  necessity  :  but 
is  still  confident,  that  future  punishment  cannot,  on  this  hy- 
pothesis, be  reconciled  with  the  justice  of  God. 

I  answer,  that  most  who  believe  the  doctrine  of  necessity, 
suppose  that  the  actions  of  Deity  are  no  more  free,  than 
those  of  his  creatures.  Now,  if  necessity  destroys  all  in- 
justice in  men,  it  must,  for  the  same  reason,  destroy  all  in- 
justice in  God.  If  men  are  not  morally  wrong  in  doing 
those  actions,  which  we  call  unjust,  neither  can  he  be  mor- 
ally wrong  in  doing  the  same.  If  necessity  annihilates  the 
morality  of  one  being,  it  annihilates  the  morality  of  all,  whc 
act  under  its  influence.     It  is  preposterous,  therefore,  foj 


252  LECTURE    XXII. 

persons,  who  use  this  argument,  to  attribute  to  the  Supreme 
Being  either  justice,  or  injustice.  It  is  preposterous,  there- 
fore, to  infer  from  the  former  attribute,  that  he  will  not  eter- 
nally  punish   the    wicked : if    he   should,   it   would    be 

equally  preposterous  to  speak  of  him,  as  an  unreasonable, 
or  hard  master.  If  any  thing  more  could  be  necessary  to 
elucidate  this  subject,  I  would  say,  that  if  necessity  excuses 
a  thief  for  stealing,  it  excuses  the  judge  who  hangs  him 
for  it. 

But  perhaps  the  objector's  opinion  is,  that  God  is  free, 
though  his  creatures  are  not :  and  he  believes  it  unjust  in 
him  freely  to  punish  actions,  which  are  necessarily  per- 
formed. 

No  person,  who  urges  this  objection,  can  do  it  consistent- 
ly ;  no  person,  can  be  satisfied  on  such  ground,  unless  he 
deliberately  and  habitually  denies  the  distinction  between 
virtue  and  vice ;  and  ceases,  of  course,  either  to  praise  or 
blame  any  of  his  fellow  creatures.  Now  the  fact  is,  that  we 
never  find  any  such  persons:  we  never  find  any,  who  doubt 
that  some  actions  deserve  praise,  and  others  blame.  There- 
fore wc  never  find  any  person,  who  can,  without  undeniable 
inconsistency,  urge  the  objection. 

It  is  to  be  further  observed,  that  this  argument  proceeds 
on  ground,  which  cannot  be  maintained  without  contending 
with  the  uniform  declarations  of  scripture ;  which  testify, 
that  there  is  a  wide  difference  in  moral  actions.  They  de- 
nounce "  wo  to  the  wicked,"  because  "  the  reward  of  his 
hands  shall  be  given  him."  They  say  to  the  righteous,  that 
"it  shall  be  well  with  them,  for  they  shall  eat  the  fruit  of  their 
doings."  They,  moreover,  speak  with  greni.  frequency  and 
clearness,  as  to  the  forgiveness  of  sins.  But  how  can  sins 
be  forgiven,  if  we  act  under  such  a  necessity,  as  precludes 
the  possibility  of  sinning? 

Those  who  confound  virtue  and  vice,  the  scriptures  no- 
tice with  pointed  severity.  '•  Wo  unto  them,  who  put  evil 
for  good,  and  good  for  evil : — who  put  darkness  for  light, 
?nd  light  for  darkness." 


LECTURE    XXII.  253 

But  all  who  use  the  argument  which  we  arc  now  consid- 
ering, do,  in  the  most  palpable  sense,  "  put  darkness  for 
light  and  light  for  darkness."  It  is  evident  then,  not  only 
that  the  uniform  language  of  scripture  condemns  the  propo- 
sition, on  which  this  argument  rests ;  but  denounces  a  wo 
against  those,  who  attempt  to  piaintain  it. 

We  are  now  to  notice  another  argument  against  the  doc- 
trine of  endless  punishment.  It  is  this:  "All  punishment 
is  disciplinary.  No  being  can  justly  receive  punishment 
unless  it  be  inflicted  with  design  eventually  to  promote  his 
own  advantage.  Therefore  it  is  with  this  design  that  God 
will  award  punishment  in  a  future  life.  But  if  punishments 
be  awarded  for  this  end,  Deity  must  foresee,  that  the  end 
will,  at  some  time,  be  accomplished  :  by  consequence,  all 
will  experience  not  only  a  termination  of  their  sufl'erings, 
but  final  happiness." 

That  the  reformation  of  the  sufferer,  is  frequently  an  end, 
for  which  punishment  is  inflicted,  is  not  denied.  But  if  pun- 
ishment ever  is,  or  can  be  inflicted  for  a  different  end,  the 
argument  fails.  In  attempting  to  ascertain  its  value,  I  ob- 
serve 

First,  that  in  the  mildest  and  most  rational  human  gov- 
ernments, the  object  of  many,  perhaps  of  most  laws,  is  not 
the  benefit  of  individuals,  considered  as  such,  but  the  safe- 
ty and  happiness  of  the  state.  In  regard  to  many  laws,  the 
object  of  punishment  is  doubdess  twofold ;  viz.  the  suffer- 
er's reformation  and  the  common  safety.  In  regard  to  ma- 
ny others,  the  object  is  exclusively  the  latter.  Of  this  kind 
are  all  capital  punishments.  The  laws  never  take  life  for 
the  good  of  the  sufferer;  but  evidently  to  deter  others,  and 
to  prevent  the  culprit  from  doing  further  injury.  Nothing 
can  be  more  evident,  than  the  confusion  and  danger,  which 
society  would  experience,  were  punishment  never  adminis- 
tered, but  with  a  view  to  the  individual's  amendment  and  ben- 
efit. According  to  this  mode  of  proceeding,  the  most  enor- 
mous transgressors,  and  those,  by  wliom  the  peace  of  the 


254  '  LECTURE    XXU. 

community  is  most  disturbed,  would  not  only  live,  "but  enjoy 
impunity  ;  for  there  is  no  probability,  that  the  penalties  of 
the  law  would  on  such  persons,  produce  reformation.  Small 
thefts,  or  other  instances  of  dishon£sty  might  be  punished,  as 
the  delinquent  would  not  be  thought  past  reformation.  But 
persons  guilty  of  arson  or  murder,  especially  if  they  had 
committed  these  crimes  frequently,  would  never  fall  under 
public  censure.  Nay  further,  it  would  not  be  just  to  pun- 
ish such  persons ;  it  being  assumed  in  the  argument,  that  no 
punishment  is  just,  but  that  which  is  disciplinary ;  and  in- 
veterate offenders  may  fairly  be  presumed  to  be  incorrigi- 
ble. The  reasoning  then,  you  see,  comes  to  this :  Justice  re- 
quires, that  small  crimes  be  punished  ;  but  secures  impuni- 
ty to  them,  by  whom  the  greatest  are  perpetrated.  In  oth- 
er words,  because  a  person  has  become  enormously  wicked 
he  deserves  no  punishment. 

II.  If  punishment  must  be  disciplinary  in  order  to  its  be- 
ing just,  no  descendant  of  Adam  can  be  under  obligation  to 
his  Creator's  mercy,  that  he  suffers  no  more. 

Some  persons  are  brought  to  repentance  in  this  world  ; 
and  some  according  to  the  theory,  which  we  are  consider- 
ing, are  made  penitent  by  sufferings,  endured  beyond  the 
grave.  These  sufferings  are  supposed  to  be  just,  because 
they  are  foreseen  to  issue  in  the  sufferer's  amendment. 
Of  course,  at  the  moment,  when  he  does  amend,  justice  has 
no  further  demand  :  any  additional  punishment  would  be 
tyrannical.  No  person,  therefore,  who  is  rendered  penitent 
in  this  life,  can  acknowledge  himself  indebted  to  Christ  for 
deliverance  "from  the  wrath  which  is  to  come." 

III.  If  no  punishment  is  just,  but  that  which  is  disciplina- 
ry, none  but  such  a  punishment  is  threatened  in  the  divine 
law  :  for  doubtless  God  has  not  threatened  to  do  an  unjust 
thing.  All,  therefore,  who  by  discipline,  whether  in  this 
world,  or  another,  are  brought  to  repentance,  have  suffered 
the  "  curse  of  the  law  ;"  i.  e.  that  punishment,  which  the 
law  threatens.     In   Gal.   iii.    13.   it  is  said,   that  "Christ 


LECTURE   XXII.  355 

hath  delivered  us  from  the  curse  of  the  law."  But  if  the 
opinion,  which  we  are  considering,  is  true,  all  persons  actu- 
ally suffer  this  curse ;  because  they  endure  that  discipline, 
whether  mild  or  severe,  whether  present  or  future,  which  is 
necessary  to  bring  them  to  repentance.  It  would  follow  then, 
that  the  reverse  of  St.  Paul's  assertion  is  true,  and  that 
Christ  does  not  deliver  men  from  the  curse  of  the  law  :  and 
it  will  likewise  follow,  that  if  he  did  this,  it  would  be  an  im- 
portant injury  :  it  would  be  delivering  us  from  that,  which 
is  necessary  to  our  amendment  and  salvation. 

IV.  If  this  opinion  be  considered  in  another  view,  its  con- 
sequences will  be  equally  absurd :  they  will  be,  that  sal- 
vation, instead  of  being  enjoyed  by  all,  will  be  enjoyed 
by  none.  Salvation  is  security  from  evil.  This  is  agree- 
able to  St.  Paul's  declaration,  "  Jesus  delivereth  us 
from  the  wrath,  which  is  to  come."  Now,  what  is  that 
evil ;  what  is  that  wrath  from  which  men  are  delivered  ? 
It  is  either  deserved  or  undeserved.  It  will  hardly  be 
said  I  think,  that  Christ  came  to  deliver  us  from  a  punish- 
ment, which  was  undeserved  :  for  if  such  punishment,  un- 
less the  divine  government  is  unjust,  we  were  in  no  danger. 
It  follows  then,  that  Christ  came  to  deliver  us  from  a  just 
punishment,  but,  by  the  supposition,  no  punishment  is  just, 
but  that,  which  is  disciplinary;  i.  e.  necessary  to  bring  the 
sufferer  to  repentance.  But  this  is  the  precise  punishment, 
which,  it  is  supposed,  that  all  men  endure.  Therefore  all 
men  endure  the  curse  of  the  law,  or  the  wrath  which  is  to 
come.  The  consequence  of  the  opinion,  viewed  in  this  light, 
is,  that  none  will  be  saved. 

V.  If  the  opinion,  which  we  are  considering,  were  true, 
it  wo{ild  be  difficult  to  see  what  has  been  effected  by  the 
interposition  of  Christ.  For,  on  this  supposition,  even  now, 
the  law  has  its  full  course.  Every  offender  endures  all  that 
punishment,  which  it  threatens,  ov  can  threaten  with  justice; 
i.  e.  he  endures  that  discipline,  which  is  requisite  for  his 
amendment.     If  it  be  said  that  the  sufferings  of  Christ  were 


256  LECTURE   xxn. 

necessary  to  procure  for  men,  positive  happiness  after  their 
amendment,  I  answer,  that,  as,  by  the  supposition,  every 
human  being,  either  in  this  world  or  in  the  next,  satisfies  the 
law,  i.  e.  endures  the  penalty,  which  the  law  threatens,  he 
is,  for  ought,vvhich  appears,  as  fair  a  candidate  for  happiness 
by  the  law,  as  Adam  was  at  the  first  moment  of  his  probation. 
In  regard  to  the  law,  he  is  perfectly  right.  If  you  tell  him,  that 
he  once  broke  the  law,  he  allows  it ;  but  immediately  rejoins, 
that  he  has  paid  the  penalty.  If  a  person  has,  this  day,  dis- 
charged a  debt  of  ten  years  standing,  he  is  as  completely 
free  from  his  creditor,  as  he  was  before  the  debt  was  con- 
tracted. If  a  person  has  been  punished  for  some  crime,  by 
imprisonment,  when  the  term  of  his  confinement  is  expired, 
he  is  as  completely  under  the  protection  of  the  law,  as  any 
individual  in  the  communit3%  So,  if  men  satisfy  the  law  by 
that  suffering  which  corrects  their  vices  and  reduces  them 
to  obedience,  one  can,  by  no  means  see,  how  the  atonement 
of  Christ  should  be  necessary  to  render  them  happy. 

VI.  If  no  punishment  is  just,  but  that  which  is  disciplina- 
ry, it  is  evident,  that  ofiences  can  never  be  punished  on 
account  of  the  injury,  which  they  occasion  either  to  other 
individuals,  or  to  the  community.  In  civil  governments,  a 
ni:>n  is  not  to  be  branded  or  imprisoned  for  dishonesty,  be- 
cause this  crime  renders  property  insecure,  and  exposes  the 
owners  to  want :  the  incendiary  is  not  to  be  punished  to  pre- 
vent houses  from  being  set  on  fire,  and  their  inhabitants  from 
being  consumed  in  the  flames  ;  the  murderer  is  not  to  suffer 
the  penalty  of  the  law,  because  he  has  shed  human  blood, — 
brought  distress  on  a  family,  and  terror  to  the  public  ;  but 
solely  for  his  own  advantage.  The  magistrate,  unmindful  of 
the  public  good,  is  to  keep  but  one  thing  in  view ;  and  that 
is  the  good  of  the  criminal. 

Further,  if  this  opinion  were  true,  the  Deity  himself  must 
proceed  ori  the  same  principles.  He  must  never  punish 
envy,  hatred,  malice,  and  impiety,  because  these  crimes 
are   hateful   \»  themselves,   and   dishonorable   to  his  gov- 


LECTURE    XXU.  237 

ehitnent.  and  injurious  to  his  creatures.  He  must  pl^ce, 
and  preserve  the  sinner  precisely  in  that  situation  wh'rc 
his  individual  happiness  would  be  most  advanced,  what- 
ever injury  may  be  sustained  by  other  lacings,  or  even  by 
the  universe  itself.  How  perfectly  inconsistent  these  things 
would  be  with  the  common  feelings  and  judgment  of  man- 
kind, needs  not  to  be  shown. 

Nor  is  the  opinion  under  consideration,  more  opposed  to 
human  judgment,  than  it  is  to  scripture.  Let  any  one  read 
the  divine  declarations  concerning  the  future  punishment  of 
ungodly  men,  and  say,  whether  they  describe  merely  paren- 
tal dicipline,  designed  only  for  the  recovery  and  final  felicity 
of  the  sufferer.  "  Fear  not  them,  who  kill  the  body  and  af- 
ter that  have  no  more,  that  they  can  do  :  but  fear  him,  who^ 
when  he  hath  killed,  hath  power  to  cast  into  hell.  What  is 
a  man  profited,  if  he  gain  the  whple  world  and  lose  his  own 
soul  ?  Or,  what  shall  a  man  give  in  exchange  for  his  soul  ?" 
The  wicked,  it  Is  said,  "  shall  be  punished  with  everlasting 
xjestruction,  from  the  presence  of  the  Lord  and  the  glory  of 
his  power.  If  I  whet  my  glittering  sword,  and  mine  hand 
take  hold  on  judgment,  I  will  render  vengeance  to  mine  ene- 
mies ;  and  will  reward  them  that  hate  me."  Christ  it  Ls 
said,  "  shall  be  revealed  from  heaven,  in  flaming  fire,  taking 
vengeance  on  them,  who  know  not  God."  The  apostle 
speaks  of"  a  certain  fearful  looking  for  of  judgment  and  fiery 
indignation,  which  shall  devour  the  adversaries." 

In  the  parable  of  the  rich  man  and  Lazarus,  the  former  is 
represented,  as  requesting,  that  the  latter  might  be  sent  to 
afford  some  alleviation  to  his  extreme  sufferings.  Here 
was  the  fairest  opportunity  to  suggest  the  sentiment,  which 
we  endeavor  to  oppose.  Why  did  not  Abraham  say,  what 
was  well  known  to  him,  if  this  sentiment  be  just,  "  Your 
punishment  is  designed  for  your  amendment;  and,  as  soon 
as  you  repent,  it  will  expire^  After  which,  you  will  parti- 
cipate the  same  felicity  and  glory,  which  are  now  enjoyed 
bv  the  saints."     Instead  of  this  Abraham  replied,  "  Between 

33 


25&  LECTURE   XX«. 

ts  and  you,  there  is  a  great  gulf  fixed  ;  so  that  they,  who 
would  pass  from  hence  to  you,  cannot ;  neither  can  they 
pass  to  us,  who  would  come  from  thence." 

But  it  has  lately  been  suggested,  that  there  is  something 
in  scripture  phraseology,  which  favors  the  idea  of  disciplin- 
ary punishment.  "  The  word  noXuCeiy,  rendered  to  punish, 
in  Matt.  25,  and  other  places,  properly  signifies,  we  are  told, 
correction,  inflicted  for  the  benefit  of  the  offender."  That 
this  criticism  has  no  foundation  ;  and  that  this  word  has  the 
same  general  signification,  as  our  English  w or d^  punish,  will 
appear  by  the  following  evidence.  In  the  first  Olynthiac  of 
Demosthenes,  speaking  of  those  who  should  be  found  iniqui- 
tous in  the  war  against  Philip,  he  advises,  that  they  should 
be  punished,  toys  5'  adiKovyTus  jcoAo|f  ty.  Considering  the 
manner,  in  which  the  Athenians  were  in  the  habit  of  punish- 
ing such  delinquents,  frequently  with  death,  it  is  impossible 
to  suppose,  that  the  orator  is  speaking  of  correction,  inflict- 
ed for  the  offenders  benefit.  Surely  persons  were  not  put 
to  death  for  their  own  advantage.  Lysias,  in  his  oration 
against  Eratosthenes,  advises,  in  regard  to  the  thirty  tyrants* 
that  they  should  bepunished  by  death.  No  one  can  doubt  the 
meaning  of  this  passage  or  imagine,  that  Lysias  was  re- 
commending means,  by  which  the  oppressors  of  Athens 
might  improve  their  morals.  The  use  of  the  terms,  in  the 
New  Testament,  which  are  ir^nsisLted  punishment  and  topun- 
ish  is  by  no  means  such  as  to  support  the  criticism,  against 
which  we  object. 


LECTURE   XXIII. 


Eternity  of  future  Punishment. 

Previously  to  bringing  forward  the  positive  proof,  which 
supports  the  doctrine  of  endless  punishment,  it  may  be 
necessary  to  notice  the  two  following  objections,  in  addi- 
tion to  those,  which  were  considered  in  the  last  lecture. 

I.  It  is  believed  by  some,  that  those  passages  of  scrip- 
ture, which  speak  of  the  wicked,  as  being  consumed,  des- 
troyed &c.  do  not  relate  to  the  persons,  but  to  the  crimes 
of  men.  By  such  passages  they  understand,  that  the  vices 
and  bad  dispositions  of  men  Avill  be  destroyed,  while  men 
themselves,  thus  happily  delivered  from  guilt,  will  be  raised 
to  partake  of  honor,  and  life  eternal.  If  this  sentiment 
be  true,  you  perceive,  that  the  persons  of  the  wicked  will 
not  only  not  receive  eternal  punishment,  but  will  receive  no 
punishment  at  all. 

To  show  the  absurdity  of  this  opinion,  many  words  can- 
not be  required.  The  language,  in  which  the  laws  of  God 
are  expressed,  is,  in  general,  similar  to  that  which  is  used 
by  human  legislators.  In  civil  laws,  the  crime  is  stated; 
and  the  punishment  attached  to  it.     Persons,  whq  steal. 


260  LECTURE   XXIIl. 

rob,  or  break  open  houses,  shall  be  imprisoned,  placed  iu 
the  pillorj,  set  on  the  gallows,  or  punished  with  death.  So 
the  laws  of  God,  as  stated  in  the  divine  oracles,  are,  "  The 
soul,  that  sinneth,  it  shall  die. — He,  that  believeth  not  on 
the  Son,  shall  not  see  life;  but  the  wrath  of  God  abideth 
on  him. — Except  y*  repent,  ye  shall  all  perish. — The  wick- 
ed shall  go  away  into  everlasting  punishment." 

Now,  should  we  allow,  for  a  moment,  that  there  is  no 
absurdity  in  the  idea  of  punishing  sins,  in  the  abstract,  it 
would  still  be  evident,  that  the  language  of  scripture  no 
foore  favors  such  an  opinion,  than  the  language  of  human 
laws.  And  a  person,  taking  up  a  book  of  statutes,  might 
as  well  understand,  that  neither  dishonest  persons,  nor  theives, 
nor  murderers  were  threatened ;  but  only  knavery,  theft,  and 
murder  in  the  abstract,  as  he  could  understand  the  scrip- 
tures to  threaten  sin,  and  not  the  sinner. 

We  ought  not,  at  any  time,  but  especially  when  attempt- 
ing to  explnin  ihe  scriptures,  to  use  language  without  ideas^ 
Now,  let  it  be  inquired,  what  is  meant  by  those,  who  say, 
that  the  sins  of  wicked  men,  and  not  wicked  men  themselveSj 
will  be  punished,  thrown  into  the  lake  of  fire  and  brim- 
stone, the  place,  prepared  for  the  devil  and  his  angels?  It 
is  no  more  conceivable,  that  sins,  abstracted  from  their 
authors,  should  be  piinished  in  another  state,  than  in  the 
present.  Suppose  then,  that  one  person  threatens  the  life 
of  another;  the  guilty  person  goes  free;  but  the  threaten- 
ing itself  is  taken  to  prison,  or  perhaps  is  required  to  give 
bonds  for  good  behavior.  Another  person  is  guiUy  of  for- 
gery ;  he  himself  is  to  be  acquitted  ;  but  the  crime  is  to  be 
branded  or  condemned  to  hard  labor.  A  third  person  is 
guilty  of  peijury ;  the  person  himself  goes  free,  as  in  the 
former  cases;  but  the  perjury  is  punished  with  imprison- 
ment, perpetual  infamjr  or  death.  That  reflecting  persons 
should  be  satisfied,  when  the  most  alarming  denunciations 
of  scripture  arc  explained  in  a  manner,  so  palpably  al^surd 
isnotu'ifhin  the  limits  of  possihilitv. 


LECTURE    xxin.  261 

II.  Some  persons,  unwilling  to  encounter  the  difTiculties, 
attending  the  doctrine  of  universal  salvation,  and  still  re- 
jecting  that  of  endless  punishment,  have  embraced,  as  a 
medium,  the  belief  of  annihilation.  Of  them,  who  cherish 
this  opinion,  some  believe,  that  the  wicked  will  be  annihila- 
ted at  death;  while  others  suppose,  that  they  will  previously 
endure  a  punishment,  proportionate  to  their  crimes. 

Each  of  these  opinions   will  be  briefly  examined :  and 

I,  That,  which  considers  the  existence  of  wicked  men,  as 
ending  at  death.  Against  this  opinion  are  the  following  ob- 
jections. 

In  many  passages  of  scripture,  the  wicked  are  represen- 
ted, as  retaining  their  existence  after  the  dissolution  of  the 
body.  The  rich  sensualist  is  declared  by  Christ  to  be  in 
torments.  But  annihilation,  which  destroys  existence,  most 
evidently  precludes  the  possibility  of  suffering.  Under  this 
particular  might  be  mentioned,  the  words  of  Christ,  which 
declare,  that  in  the  place  of  punishment,  there  is  "  weep- 
ing, wailing,  and  gnashing  of  teeth."  That  actions  should 
be  attributed  to  creatures,  not  in  existence,  is  a  glaring  sol- 
ecism. 

Again,  the  wicked,  we  are  assured,  will  appear  at  the 
day  of  judgment:  "When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  on 
the  throne  of  his  glory  :  and  before  him  shall  be  gathered 
all  nations  ;  and  he  shall  separate  them  one  from  another." 
Some  will  be  condemned,  and  sent  to  immediate  punishment. 
Now,  this  would  be  wholly  impossible,  if  the  wicked  were 
annihilated  at  death.  The  dead  could  not  stand  before 
God,  and  be  judged  out  of  the  things,  written  in  the  books, 
if  they  had  been  previously  struck  out  of  existence. 

Further,  we  are  informed  not  only  that  all  men  will  stand 
before  God ;  but  that  "  all  will  receive  according  as  their 
works  have  been."  For  some  sinners  it  will  be  more  toler- 
able, than  for  others,  as  there  will  be  a  difference  in  the 
number  of  stripes  inflicted.  But  annihilation  at  death  pre^ 
eludes  every  difference  of  this  kind. 


262  LECTURE   XXI4I. 

Let  us  now  examine  the  opinion,  that  the  impenitent  wil 
be  annihilated,  after  having  endured  a  punishment,  propor- 
tionate to  their  offences. 

The  principal  arguments,  by  which  the  doctrine  of  anni- 
hilation is  defended,  are  taken  from  those  passages,  which 
threaten  the  wicked  with  death,  destruction  &c.  "  If  ye 
live  after  the  flesh,  ye  shall  die ;  but  if,  through  the  spirit, 
ye  do  mortify  the  deeds  of  the  body,  ye  shall  live."  The 
impenitent  "  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord  &c." 

Now,  whatever  plausibility  the  argument  may  have,  if 
used  to  prove  annihilation  at  death,  it  can  have  none  in  proof 
©fthe  opinion,  now  under  consideration.  For,  if  the  wick- 
ed, previously  to  annihilation,  receive  a  punishment,  pro- 
portionate to  their  demerit,  annihilation  is  no  part  of  their 
punishment.  Their  punishment  consists  in  evils,  previous- 
ly endured.  But  when  they  are  threatened  with  deaths 
destruction  &c.  they  are  doubdess  threatened  with  that 
punishment,  which  will  in  fact  be  incurred.  Therefore, 
when  they  are  threatened  with  death,  they  are  threatened 
with  a  punishment  to  be  epdured  previously  to  annihila- 
tion. Of  course,  death,  destruction  &c.  express  misery, 
and  not  annihilation. 

All  those  passages  of  scripture,  you  perceive,  which  at- 
tribute perpetuity  to  future  punishment,  are  inconsistent 
with  the  opinion  now  under  consideration.  The  advocates 
of  this  sentiment,  no  less  than  the  abettors  of  universal  sal- 
vation, are  therefore  bound  to  show,  that  those  passages  do 
not  express  endless  punishment. 

Nor  is  it  less  obvious,  that  none,  who  consider  future 
punishment,  as  disciplinary;  or  imagine  that  divine  good- 
ness will  prevent  any  of  the  human  race  from  being  miser- 
able on  the  whole,  i.  e.  from  having  an  existence,  which  is 
worse  than  none ; — it  is  obvious,  I  observe,  that  none  of 
these  pei'fions  can,  without  inconsistency,  admit  the  doctrine^ 


LECTURB   XX  UI.  263 

which  we  are  endeavoring  to  disprove.  For,  if  it  be  true, 
that  the  wicked,  after  having  suffered  a  punishment,  ade- 
quate to  their  demerit,  will  be  annihilated,  most  evidently 
their  punishment  is  not  by  way  of  discipline, — it  is  not  de- 
signed for  their  good.  Nor  can  it  be  denied,  that  such  per- 
sons are  miserable  on  the  whole,  as  annihilation  precludes 
the  possibility  of  their  being  remunerated  for  sufterings, 
previously  endured. 

As  to  the  terms  destruction,  death  &c.  when  applied  to 
the  wicked,  there  is  no  more  necessity  for  understanding 
them  to  signify  annihilation,  than  there  is  necessity  for  be- 
lieving, that  sensual  persons  are  annihilated  during  life,  it 
being  said  by  the  apostle,  that  "  she,  who  liveth  in  pleas- 
ure, is  dead,  while  she  liveth." 

We  coBie  now  to  consider  those  passages,  which  directly 
assert  the  endless  duration  of  future  punishmeut.  "  He, 
that  blasphemeth  against  the  Holy  Ghost,  hath  never  for- 
giveness ;  but  is  in  danger  of  eternal  damnation. — These 
are  clouds,  carried  with  a  tempest,  for  whom  is  reserved 
the  blackness  of  darkness  forever."  A  similar  declaration, 
is  found  in  Jude.  "  The  smoke  of  their  torment  ascended 
up  forever  and  ever. — The  devil  that  deceived  them,  shajl 
be  cast  into  the  lake  of  fire  and  brimstone,  where  the  beast 
and  the  false  prophet  are,  and  shall  be  tormented  day  and 
night  forever  and  ever." 

We  have  brought  these  texts  together,  rather  than  any 
other,  for  reasons,  which  Avill  soon  be  apparent. 

To  elude  the  force  of  these  strong  passages,  it  will  be  re- 
plied, that  the  terms  everlasting,  forever  &c.  do  not  neces- 
sarily mean  an  endless  duration.  It  is  conceded,  that  the 
Greek  word  aiwv  does,  not  unfrequently  in  the  ISew  Testa* 
ment,  express  an  age,  which  has  limits.  As  it  is  applied 
both  to  duration,  which  is  limited,  and  to  that  which  is  un- 
limited: though  somewhat  more  frequently  to  the  latter,  I 
^do  not  imagine,  that  merely  from  the  use  of  that  word,  the 
tjuestion  before  us  co>ild  be  decided.     But.  in  a  particular 


364  LECTURK    XXIli. 

construction,  the  word  is  used  with  more  unifotmity;  f 
mean,  when  it  is  preceded  by  the  preposition  its  ;  which  is 
the  construction  in  all  those  passages,  which  have  now  been 
cited.  This  same  word  in  the  accusative,  preceded  by  £w  is 
found  in  fifty  six  places  of  Griesbach's  copy  of  the  New 
Testament.  In  our  common  copies,  it  is  found  in  four  other 
instances.  In  the  six  places  quoted,  future  punishment  is 
unquestionably  the  subject.  In  all  places,  excepting  these, 
the  phrase  expresses  endless  duration.  There  is-  good  rea- 
son, therefore,  to  believe,  that  in  these  instances,  it  has  the 
same  meaning. 

In  proof  of  the  perpetuity  of  future  punishment  we  now 
cite  the  following  passages.  "  Wherefore  if  thy  hand  or  thy 
foot  offend  thee,  cut  them  off,  and  cast  them  from  thee  :  it  is 
better  for  thee  to  enter  into  life,  halt  or  maimed,  rather  than 
having  two  hands,  or  two  feet,  to  be  cast  into  everlasting 
fire.  Then  shall  the  king  say  to  them  on  his  left  hand,  De- 
part from  me,  ye  cursed,  into  everlasting  fire. — And  these 
shall  go  away  into  everlasting  punishment. — But  he,  that 
shall  blaspheme  against  the  Holy  Ghost,  shall  not  be  for- 
given ;  but  is  in  danger  of  eternal  damnation. — Who  shall 
be  punished  with  everlasting  destruction." 

In  all  these  places,  the  word  translated  everlasting  is  in 
the  original,  the  adjective,  derived  from  the  noun  whose  sig- 
cation  we  have  just  been  noticing. 

This  word  is  used  about  seventy  times  in  the  New  Tes- 
tament. In  more  than  forty  instances,  it  is  connected  with 
Co)v,  life,  and  expresses  that  future  life,  which  is  the  gift  of 
God  to  his  saints.  That  this  is  endless,  will  not  be  called  in 
question.  That  which  is  so  generally  denominated  eternal 
life,  is,  in  other  places,  called  everlasting  habitations,  and  a 
house,  not  made  with  hands,  eternal  in  the  heavens.  It  is  like- 
wise called,  an  eternal  weight  of  glory,  and  everlasting  conso- 
lation. When  applied  to  these  subjects,  its  signification 
must  be  the  same,  as  when  applied  to  life,  as  the  same 
idea  is  conveyed  by  these  various  expressions.     Aiaivias 


LECTURE   XXIII.  285 

is  likewise  applied  to  the  might  and  the  glory  of  God :  in 
which  application,  its  meaning  is  by  no  means  equivocal. 
Out  of  the  whole  number  of  instances,  in  which  the  word  is 
used,  more  than  six  cannot  be  found,  of  its  importing  less, 
than  an  endless  duration.  Nor  is  it  certain,  in  regard  to  any 
one  of  these,  that  its  import  is  limited  :  though  the  contrary 
cannot  be  made  evident. 

There  is,  for  ought,  which  appears  in  the  New  Testament, 
as  much  uniformity  in  the  original  word,  as  in  that  by  which 
it  is  rendered  in  English.  We  sometimes  use  the  word  e/er- 
nal,  without  designing  to  express  eadless  duration.  But  in 
such  cases,  the  term  does  not  change  its  meaning ;  but  we 
use  it  in  a  figurative  manner.  Between  two  nations,  we  say, 
that  there  existed  an  "  eternal  enmity."  In  this  hyperboli- 
cal expression,  we  do  not  mean,  that  eternal  signifies  less, 
than  endless,  but  we  mean  to  express  a  great  duration, 
though  limited,  by  applying  a  term,  signifying  duration  with- 
out limits. 

Should  any  one  choose  to  consider'  the  matter  in  a  light 
somewhat   different,  and  suppose,  that  whereas  the  word 
eternal  originally  signified   a  limited  duration  by  a  figure 
only;  such  has  now  become  its  literal  meaning,  it  would 
make  no  material  difference.     Let  it  be  supposed,   that  an 
English  divine  in  five  or  six  places  applies  the  word  eternal 
or  everlasting  to  the  future  punishment  of  the  wicked  ; — that 
he  evidently  uses  the  term,  in  about  fifty  places,  to  express 
an  unlimited  duration ;  and  in  five  or  six  instances  applied 
the  same  word  to  human  contention,  or  some  object  of  a 
temporary  nature  ;   no  one,  it  is  believed,  would  stop  to  in- 
quire, whether  this  use  were  literal  or  figurative,  in  order  to 
ascertain  what  were  the  author's  sentiments  on  the  subject 
of  future  punishment.     It  would  be  universally  understood 
that  the  author  believed  in  its  endless  continuance.     But,  in 
this  statement,  somewhat  more  is  conceded,  than  is  necessa- 
ry.    We  have  considered  it  as  a  given  point,  that  the  writer 
hcvo  mnntioncd,  uses  the  word  eternaf  in  five  or, six  instances 
34 


2iB^  ,.  LECTURE   XXIII. 

to  express  merely  a  limited  duration.  That  the  Greek 
word,  answering  to  this,  is  once  used  used  by  the  writer  of 
the  New  Testament  in  this  limited  sense,  is  far  from  being 
certain,  though  it  is  not  improbable. 

In  addition  to  this  let  it  be  considered,  that  in  the  very 
same  sentence,  in  which  the  future  life  of  the  righteous  is 
said  to  be  eternal,  the  punishment,  of  the  wicked  is  asserted 
to  be  eternal.  These  shall  go  away  into  erverlasting  punish- 
ment ;  but  the  righteous  into  life  eternal.  That  in  the  latter 
part  of  the  sentence,  the  word  aicDvios  signifies  duration 
without  end,  cannot  be  questioned :  tnat  it  should  mean  less 
in  the  the  former,  especially  considering  the  common  im- 
port of  the  term,  is  by  no  means  credible. 

It  will  readily  occur  to  you,  that  unless  the  scriptures 
prove  the  eternity  of  future  punishment,  they  do  not  prove 
the  eternity  of  future  rewards,  nor  even  the  eternal  exist- 
ence of  the  soul.  And,  if  the  pains  of  reprobates  will  have 
.'in  end,  so,  for  ought,  which  appears,  may  the  happiness  of 
f  he  righteous. 

But  the  arguments,  drawn  from  the  words  eis  aiwvas  and 
aiwvios,  however  cogent,  are  far  from  being  the  only 
ones,  which  support  the  doctrine  in  question  ;  which  doc- 
trine might  have  been  proved  from  scripture,  even  if  these 
terms  had  never  been  used.  Consider  the  following  pas- 
sage, recorded  in  the  9th  chapter  of  Mark.  "  If  thy  foot 
offend  thee,  cut  it  off:  it  is  better  for  thee  to  enter  halt  into 
life,  than  having  two  feet,  to  be  cast  into  hell,  into  the  fire, 
that  never  shall  be  quenched :  Where  their  worm  dieth  not, 
and  the  fire  is  not  quenched."  It  is  difficult  to  conceive, 
whence  language  more  powerful  and  more  determinate, 
could  be  obtained.  That  the  fire  in  which  the  wicked  shall 
suffer,  is  not  quenched,  our  Saviour  has  asserted  no  less,  than 
five  times,  within  the  compass  of  a  few  verses.  It  has,  I 
well  know^,  been  replied,  that  allowing  the  fire  to  be  un- 
quenchable, and  the  worm  immortal,  it  does  not  hence  fol- 
low, that  the  wicked  will  be  eternally  tormented  by  the  one 
,or  the  other.     This  answer  is  too  trifling  to  give  satisfaction. 


LECTURE  xxin.  26? 

For  what  imaginable  reason  should  our  Saviour  speak  so 
explicitly  and  so  repeatedly  of  the  perpetuity  of  the  fire, 
unless  it  were  to  be  the  perpetual  instrument  of  punishment 
to  the  sinner  ?  Its  duration  is  mentioned  by  our  Saviour,  as 
a  weighty  motive  to  deter  from  crimes.  But  of  what  impor- 
tance is  it  to  the  wicked,  whether  the  fire,  from  which  they 
are  delivered  be  extinguished,  or  maintained  ? 

Concerning  those,  in  the  invisible  world,  it  is  said,  "Let 
him,  who  is  unjust,  be  unjust  still,  and  let  him,  who  is  filthy, 
be  filthy  still." — What  is  a  man  advantaged,  if  he  gain  the 
whole  world,  and  lose  himself,  or  be  cast  away  ? — To  the 
wicked  God  says,  "  I  will  laugh  at  your  calamity  and  mock, 
when  your  fear  cometh.  When  your  fear  cometh  as  deso- 
lation, and  your  destruction  as  a  whirlwind." — It  is  said  of 
the  wicked,  that  they  "  shall  be  destroyed  without  remedy:" 
and  repeatedly,  that  their  "  hopes  shall  perish." 

Further,  our  Saviour  said  concerning  Judas,  "  It  had  been 
good  for  that  man,  if  he  had  not  been  born."  As  an  argu- 
ment against  the  final  salvation  of  all  men,  this  passage  is 
conclusive.  For,  if  salvation  is  universal,  Judas  is  not  ex- 
cluded. But  if  Judas  partakes  of  salvation,  his  existence  is 
inexpressibly  valuable.  Suppose  him  to  endure  as  great 
sufferings  as  you  please,  yet  being  limited,  they  bear  no 
proportion  to  the  glory,  which  is  to  follow.  His  existence 
on  the  whole,  would  therefore,  be  to  him,  immeasurably  ad- 
vantageous. 

It  would  be  easy  to  accumulate  passages  of  scripture, 
similar,  in  their  import,  to  those  which  have  been  adduced. 
It  is  believed,  however,  that  the  evidence  already  exhibited 
is  sufficient  to  prove,  that  the  punishment  of  the  wicked  has 
no  end.  But  to  prove  a  doctrine,  is  one  thing :  to  make 
men  feel  and  live,  as  if  it  were  true,  is  another.  The 
laiter,  in  regard  to  the  doctrine,  now  discussed,  is  far  the 
more  difiicult.  By  persons,  who  entertain  a  holy  confi- 
dence in  the  government  of  God,  the  subject  may,  perhaps, 
be  contemplated  without  agitation,  though  not  without  the 


'268  LECTURE   XXI  il. 

most  profoimd  and  awful  solemnity.  But,  that  persons  who 
make  no  pretensions  to  piety,  who  have  scarcely  consider- 
ed what  is  implied  in  the  term,  and  would  even  be  ashamed 
to  be  numbered  among  its  votaries — that  such  persons  should 
without  anxiety,  and  the  highest  degree  of  terror,  reflect  on 
the  doctrine  of  eternal  punishment,  as  either  true  or  prob- 
able, is  a  fact,  of  which  no  account  can  be  given,  without 
resorting  to  that  deep  depravity  in  the  human  heart,  which 
prevents  all  the  powers  of  man  from  their  proper  use,  and 
renders  him  insensible  to  his  acknowledged  interest. 

That  you  may  consider  what  is  comprehended  in  the  doc- 
trine, now  proved,  I  borrow  the  representation  of  an  elo- 
quent French  writer.  "  When  I  endeavor  to  represent  eter- 
nity, said  he,  I  avail  myself  of  whatever  I  can  conceive, 
most  firm  and  durable  :  I  heap  imagination  on  imagination, 
conjecture  on  conjecture.  I  go  from  our  age  to  the  time  of 
publishing  the  Gospel,  (hence  to  the  publication  of  the  law, 
and  from  the  law  to  the  flood,  and  from  the  flood  to  the 
creation.  1  join  this  epoch  to  the  present  time,  and  I  im- 
agine Adam  yet  livirtg.  Had  Adam  lived  till  now,  and  had 
he  lived  in  misery,  had  he  passed  all  his  time  in  a  fire,  or 
on  a  rack,  what  idea  must  we  form  of  his  condition?  At 
what  price  would  we  agree  to  expose  ourselves  to  miseries 
so  great  ?  What  imperial  glory  would  appear  glorious, 
were  it  followed  by  so  much  woe  ?  Yet  this  is  not  eternity: 
all  this  is  nothing  in  comparison  of  eternity? 

"  I  go  further  still.  I  proceed  from  imagination  to  imagin- 
ation, from  one  supposition  to  another.  I  take  the  greatest 
number  of  years  that  can  be  injagined.  I  add  ages  to  ages, 
millions  of  ages  to  millions  of  ages.  I  form  of  all  these  one 
fixed  number,  and  I  stay  my  imagination.  After  this  I  sup- 
pose God  to  create  a  world  like  this  which  we  inhabit.  I 
suppose  him  creating  it  by  forming  one  atom  after  another, 
and  employing  in  the  production  of  each  atom,  the  time  fix- 
ed in  my  calculation,  just  now  mentioned.  What  nnmber- 
I.ess  ages  would  the  production  of  such  a  world,  in  such  a 


LECTURE    XXHI.  26  & 

manner  require !  Then  I  suppose  the  Crcafor  to  arrange 
these  atoms,  and  to  pursue  the  same  plan  of  arranging  them 
as  of  creating  them.  What  numberless  ages  would  such 
an  arrangement  require.  Finally,  I  suppose  him  to  dissolve 
and  annihilate  the  whole,  observing  the  same  method  in  the 
dissolution,  as  he  observed  in  the  creation  and  disposition 
of  the  whole.  What  an  immense  duration  would  be  con- 
sumed !  Yet  this  is  not  eternity.  All  this  is  only  a  point 
in  comparison  of  eternity." 

"  My  God,"  exclaimed  the  agitated  preacher,  "  one  night, 
passed  in  a  burning  fever,  or  in  struggling  among  the  waves 
of  the  sea,  between  life  and  death,  appears  of  an  immense 
length!  It  seems  to  the  sufferer,  as  if  the  sun  had  forgot 
his  course,  and  as  if  all  the  laws  of  nature  itself  were  sub- 
verted. What  then  will  be  the  state  of  those  miserable  vic- 
tims to  divine  displeasure,  who,  after  they  shall  have  pass- 
ed through  the  ages,  which  we  have  been  describing,  will 
be  obliged  to  make  this  overwhelming  reflection  ;  All  this 
is  but  an  atom  of  our  misery  !  What  will  their  despair  be, 
when  they  shall  be  forced  to  say  to  themselves  ;  Again 
we  must  revolve  through  these  enormous  periods ;  again 
we  must  suffer  the  privation  of  celestial  happiness  :  devour- 
ing flames  again ;  cruel  remorse  again  ;  crimes  and  blasphe- 
mies over  and  over  again  ;  Forever,  forever !  Ah,  how  se- 
vere is  this  word,  even  in  this  life  !  How  great  is  a  misfor- 
tune, when  it  is  incapable  of  relief!  How  unsupportable, 
when  we  are  obliged  to  add /orezjer  to  it!  These  irons  for- 
ever! These  chains  forever  !  This  prison  forever!  This 
universal  contempt  forever  I  Poor  mortals,  how  short  sight- 
ed are  you,  to  call  sorrows  eternal,  which  end  with  your 
lives !  What,  this  life  ;  this  life,  which  passeth  with  the  ra- 
pidity of  a  weaver^  shuttle  I  This  life,  which  vanisheth  like 
a  sleep  ;  is  this  what  you  call  forever?  Ah,  absorbing  pe- 
riods of  eternity,  accumulated  myriads  of  ages  ;  these,  if  I 
may  be  allowed  to  speak  so,  these  will  be  the/orerrr  of  the 
damned  !'•' 


702  LECTURE    XXIV. 

In  view  of  this  painting,  so  vivid  and  so  territic,  you  per- 
haps exclaim,  the  doctrine  must  be  false.  Then  I  will  make 
but  one  request :  it  is.  that  you  would  abandon  every  im- 
morality, all  profane  language,  all  contempt  of  the  Lord's 
day,  all  dissipation  ;  and  exhibit  the  feelings  of  rational  be- 
ings and  christians,  till  you  can  prove  the  doctrine  false,  or 
even  incredible.     Do  this,  and  I  am  silent  forever. 


LECTURE  XXIV. 


Resurrection. 

Though  in  contemplating  human  mortality  our  first  anx- 
iety is  naturally,  and  with  good  reason,  directed  to  the  in-= 
tellectual  part  of  our  natures,  it  is  impossible  to  avoid  all  an- 
ticipation of  that  change,  which  death  produces  in  the  hu- 
man body.  As  the  body  has  been  our  constant  companion 
from  the  first  moment  of  our  being  until  the  present  time; 
as  it  has  been  the  medium,  through  which  many  pains  and 
many  pleasures  have  been  communicated ;  as  its  preserva- 
tion has  engrossed  so  considerable  a  portion  of  our 
thoughts  ;  it  is  by  no  means  surprising,  that  a  kind  of  dread 
is  excited,  at  looking  forward  to  the  time,  when  all  its  func- 
tions shall  cease,  when  its  parts  shall  be  separated,  and  when 
it  shall  be  concealed  in  the  earth,  to  prevent  it  from  being 
either  injurious  or  offensive  to  the  living. 

Though,  without  revelation,  it  would  not  occur  to  man, 
that  his  body  would  be  re-organized  and  revived,  the  thought, 
whenever  suggested,  could  scarcely  fail  of  meeting'the  most 
cordial  welcome.      The   desire  of  existence  is  universal. 


T.HCTURE   XXIV,  271 

And,  though  this  desire  is  peculiarly  strong  in  relation  to 
the  soul,  it  extends  with  no  inconsiderable  power  to  the  body. 

Our  present  attention  will  be  directed  to  that  doctrine, 
which  teaches  the  resurrection  of  the  dead. 

Though  the  Stoics  believed,  that  certain  revolving  periods 
would  produce  successive  renovations  in  the  system  of  the 
universe,  it  does  not  appear,  that  any  tenet,  similar  to  the 
christian  doctrine  of  a  resurrection  was  believed,  or  even 
known,  among  the  pagan  philosophers.  However  congenial 
this  doctrine  is  to  the  native  feelings  of  man,  the  opinion, 
which  some  of  these  philosophers  entertained  as  to  the 
inherent  malignity  of  matter,  and  its  influence  in  contamin- 
ating the  soul,  would  have  led  them  to  view  an  eternal  sepa- 
ration from  it,  as  a  thing  more  desirable,  than  a  permanent 
reunion.  When  certain  Epicureans  and  Stoics  at  Athens 
heard  St.  Paul  discourse  of  Jesus  and  the  resurrection, 
they  treated  him  contemptuously :  observing  that  he  seera" 
ed  to  be  a  proclaimer  of  foreign  deities ;  not  undestanding, 
as  it  is  believed  by  very  learned  commentators,  the  term, 
which  is  translated  resurrection  ;  but  conceiving  that  ava6' 
TCiGis^  as  well  as  it^aovs,  was  represented  by  St.  Paul,  as  an 
object  of  worship. 

The  doctrine  of  a  resurrection  was  not  expressly  taught 
to  the  Jews  by  their  inspired  lawgiver. 

There  is  but  one  passage  of  scripture,  T  suppose,  which 
will  be  thought  to  militate  with  this  remark.  It  is  found  in 
the  22d  ch.  of  Matthew.  On  a  certain  occasion,  the  Saddu- 
cees,  who  denied  not  only  the  resurrection,  but  the  exis- 
tence of  angels  and  spirits,  came  to  our  Saviour  with  design 
to  perplex  him,  by  asking,  to  whom  would  belong,  io  the  res- 
urrection, the  woman,  who  had  been  wife  to  seven  brethren. 
Jesus,  having  first  answered,  that  in  the  resurrection  there 
is  neither  marrying,  nor  giving  in  marriage,  adds,  "  But,  as 
touching  the  resurrection  of  the  dead,  have  ye  not  read  that 
which  was  spoken  unto  you  by  God,  saying,  I  am  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob? 
God  is  not  the  God  of  the  dead,  but  of  the  living  '^" 


272  LECTURE   XXIV. 

As  our  Saviour's  interpretations  of  scripture  are  infallible, 
and  as  he  here  refers  to  a  passage  in  the  writing  of  Moses,  in 
proof  of  the  resurrection,  it  may  be  objected,  that  one  pas- 
sage, at  least,  in  these  writings,  teaches  this  doctrine. 

The  assertion  which  we  have  made,  you  will  observe,  is 
only,  that  this  doctrine  was  not  by  Moses  expressly  taught. 
That  it  was  taught  by  implication,  I  neither  affirm  nor  deny. 
Let  any  one  revolve  in  his  mind  these  words,  "  I  am  the  God 
of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob,"  and  he 
will,  I  apprehend,  hardly  profess  himself  able  to  discern, 
how  they  directly  prove,  that  the  dead  will  be  raised.  At 
the  time,  when  the  words  were  uttered,  the  bodies  of  Abra- 
ham, Isaac,  and  Jacob  were  dead  ;  no  language,  therefore, 
could  be  designed  to  prove  them  alive. 

The  Sadducees,  it  has  been  observed,  denied  the  future  ex- 
istence of  the  soul ;  and  this  was  probably  their  principal 
reason  for  denying  the  resurrection.  Our  Lord,  it  seems, 
aimed  to  prove  the  former  of  these,  in  order,  that  he  might 
remove  their  objections  against  the  latter.  God  called  him- 
self, says  he,  in  the  time  of  Moses,  the  God  of  Abraham,  of 
Isaac,  and  of  Jacob.  But  he  would  not  call  himself  the  God 
of  any  not  living.  Therefore,  these  patriarchs  were  then  liv- 
ing. Now,  though  this  conclusion,  could  be  applied  only 
to  the  soul ;  yet,  as  the  Sadduces  denied  the  future  existence 
of  the  soul,  to  prove  such  existence  was  much  to  his  pur- 
pose. If  there  had  been  any  other  passage  in  the  books  of 
Moses,  more  directly  proving  the  resurrection  of  the  body, 
this,  it  may  fairly  be  presumed,  would  not  have  been  cited : 
and,  if  there  be  none,  it  will  hardly  be  pretended,  I  think, 
that  the  doctrine  is  expressly  taught  in  these  books.  In  our 
Saviour's  time,  however,  the  resurrection  of  the  body  was 
believed  by  many  among  the  Jews.  This  opinion  was 
held,  it  appears,  by  the  sect  of  the  Pharisees.  For,  when 
it  is  said,  of  the  Sadducees,  that  they  deny  the  resurrection, 
and  the  existence  of  angels  and  spirits,  it  is  added,  "  But  the 
Pharisees  confess  both,"     And  when  Jesus  said  to  Martha, 


LECTURE    XXIV.  273 

"Thy  brother  shall   rise   again,"  she   replied,  "T   know, 
that  he  shall  rise  again  in  the  resurrection  at  (he  last  day." 

This  opinion    was  probably  collected  from  a  niiinber  of 
passages  in  the  prophetical  writings,  "  Thy  dead  men  shall 
live,  together  with  my  dead  body  shall  they  arise.     Awake 
and  sing,  ye,  that  dwell  in  the  dust;  for  thy  dew  is  as   the 
dew  of  herbs;  and  the  earth  shall   cast  out  the  dead."     If 
this  passage  is  designed   to  be  taken  literally,  it  distinctly 
proves  a  resurrection   of  the  body.     But  if  it  is  figurative, 
intended  to  foreshow  the  restoration  of  the  Jews,  still  with- 
out supposing  some  knowledge  of  the  doctrine,  we  should 
harldly  expect,  that  such  a  figure  would  be  used,     A  simi- 
lar remark  will  apply  to  the  well  known  passage  in  Ezeki- 
el,  in  which  is  mentioned  the  valley  of  dry  bones.     At"ter 
the  vision,  the  prophet  was  directed  to  say,  "  Behold,  O  my 
people,  1  will  open  your  graves  and  cause  you  to  come  out 
of  your  graves."     Another  more  striking  passage  is  found 
in  Daniel.     "And  many  who  shall  sleep  in  the  dust  of  the 
earth,  shall  awake:  some  to  everlasting  life,  and  some  to 
shame  and  everlasting  contempt."     In  Job  the  19th  chapterj 
we  have  language,  the  apparent  import  of  which  strongly  ia- 
vors  the  doctrine  in  question. 

In  the  septuagent  version,  which  was  commonly  used 
by  the  Jewish  nation,  in  our  Saviour's  time,  we  find  a  re- 
markable addition  to  the  last  verse  of  the  book  of  Job., 
"  So  Job  died,  being  old  and  full  of  days  ;  but  'tis  wriiten, 
that  he  shall  rise  again,  with  those,  whom  the  Lord  raises 
up."  This  last  clause,  whether  it  be  part  of  the  original 
book,  proves  only,  that  whenever  the  passage  was  written, 
some  ideas  were  entertained  as  to  a  resurrection. 

It  is  not  my  present  purpose  to  inquire,  whether  in  all,  or 
any  of  the  passages,  cited  from  our  English  version,  the  lit- 
eral and  obvious  moaning  is  the  true  one.  I  only  remark, 
that  it  must  have  been  froai  such  passages,  as  these,  wheth- 
er rightly  or  wrongly   explained,   that  the    doctrine   of  a 

35 


3V^  LECTURE   XXIV. 

resurrection  had,  among  the  Jews,  even  before  the  introduc- 
tion of  Christianity,  obtained  so  considerable  a  currency. 

In  the  apocryphal  writings,  there  is  a  remarkable  passage, 
showing,  that  on  the  minds  of  some,  this  doctrine  had  the 
most  powerful  practical  influence.  When  the  seven  breth- 
ren were  tormented  by  the  impious  Antiochus,  for  not  vio- 
lating their  law,  one  of  them  is  represented  as  saying,  "  The 
king  of  the  world  shall  raise  us  up,  who  have  died  for  laws, 
unto  everlasting  life."  Speaking  of  the  members  of  his 
body,  "  These  saith  he,  I  have  received  from  heaven,  and 
for  his  laws  I  despise  them ;  and  from  him  I  hope  to  receive 
them  again." 

But  whatever  be  our  opinion  as  to  the  degree  of  evidence, 
afforded  by  the  ancient  dispensation  in  support  of  the  doc- 
trine, the  divine  author  of  Christianity  has,  in  the  largest 
sense,  "  brought  life  and  immortality  to  light."  He  has 
shown  not  only,  that  the  grave  cannot  confine  the  soul,  but 
even,  that  the  body  shall  be  set  free  from  its  bondage. 

This  expectation,  it  appears  was  observed  by  the  pagan 
enemies  of  the  Gospel  as  the  cause,  why  christians  so  willing^ 
Jy  and  courageously  encountered  death.  And  it  was  with 
design  to  frustrate  this  hope,  that  their  persecutors  consum- 
ed their  bodies,  and  scattered  their  ashes  in  the  rivers. 

The  importance,  which  Christianity  attaches  to  this  doc- 
trine, is  asserted  by  St.  Paul,  in  very  strong  terms.  "  If  the 
dead  rise  not,  then  is  not  Christ  risen:  and  if  Christ  be  not 
risen,  then  is  our  preaching  vain,  and  your  faith  is  also  vain." 
This  reasoning  the  apostle  repeats  in  a  following  verse. 

We  now  proceed  to  notice  those  texts  in  the  New  Testa- 
ment, by  which  the  doctrine  in  discussion  is  directly  proved. 
"  This  is  the  will  of  him,  that  sent  me,  that  every  one,  that 
seeth  the  Son  and  believelh  on  him,  should  have  eternal  life, 
and  I  will  raise  him  up  at  the  last  day. — The  hour  cometh, 
when  they,  who  are  in  their  graves,  shall  hear  the  voice  of  God 
and  come  forth. — If  the  spirit  of  him,  that  raised  up  Jesus 
from  the  dead,  dwell  in  you,  he,  that  raised  up  Jesus  from  the 


LECTURE   XXIV.  275 

dead,  shall  also  quicken,"  that  is,  make  alive,  "  your  mortal 
bodies. — As  in  Adam  all  die ;  so  in  Christ  shall  all  be 
made  alive."  The  former  part  of  this  sentence  expresses 
the  death  of  the  body ;  the  latter  part,  its  revival.  There 
shall  be  saith  the  same  apostle,  a  "  resurrection  of  the  dead, 
both  of  the  just  and  of  the  unjust."  St.  John,  as  appears 
from  the  revelation,  had  a  vision  of  "  the  dead  both  small 
and  great,  standing  before  God. — Even  we  ourselves,  who 
have  the  first  fruits  of  the  spirit,  groan  within  ourselves,  wait- 
ing for  the  adoption,  to  wit  the  redemption  of  the  body." 

That  this  doctrine  implies  no  impossibility,  is  apparent, 
both  from  the  nature  of  the  case  and  from  particular 
facts. 

I.  From  the  nature  of  the  case.  He,  who  creates,  must 
be  able  to  renew.  He,  who  first  collected  and  united  the 
various  parts  of  the  human  body,  and  organized  theth  ac- 
cording to  his  pleasure,  can  never  want  power  to  recompose 
and  revive  the  same  body.  The  substance  of  the  human 
frame  is  collected  from  the  air  and  water,  from  vegetables  and 
from  other  animals.  Vegetables,  produced  in  one  quarter  of  the 
globe,unite  with  those,which  are  reared  in  another,  to  increase 
its  vigor,  and  advance  its  growth.  Particles  of  the  se  bodies, 
which  we  now  possess,  once  belonged,  it  may  be,  to  distant 
islands  and  continents  :  they  once  passed  into  the  canes  of 
India,  or  were  suspended  from  the  figtrees  of  Turkey. 
Were  the  mass,  thus  composed  once  dissolved,  would  either 
more  power  or  more  wisdom  be  required  for  the  reunion  of 
its  parts,  than  was  employed  in  its  original  formation  or  its 
subsequent  support?  St.  Paul's  appeal  to  Aggrippa  was 
therefore  unanswerable,  "  Why  should  it  be  thought  a  thing 
incredible  with  you,  that  God  should  raise  the  dead  ?" 

II.  The  possibility  of  the  resurrection  has  been  proved 
from  particular  facts.  Three  persons  were  raised  from  the 
dead  by  our  Saviour  ;  Dorcas,  the  widow's  son  of  Nain,  and 
Lazarus.  Jesus  himself  rose  from  the  grave.  At  his  death 
many  bodies  of  saints,  that  slept,  arose,  and  went  into  the 
holy  city  and  appeared  to  many. 


276  LECTURE   XXIV. 

There  can  be  no  more  difficulty  in  restoring  to  life  one 
body,  than  another ;  and  it  is  absurd  to  speak  of  the  impos- 
sibility of  an  event  which  has  already  happened. 

Our  next  inquiry  is,  concerninff  those  bodies,  to  which 
the  soul  shall  be  united. 

I.  The  language  of  scripture  leads  us  to  consider  them, 
as  the  same  with  those,  which  the  soul  inhabited  previously 
to  death.  "If  the  spirit  of  him,  that  raised  up  Jesus  from 
the  dead,  dwell  in  you,  he,  that  raised  up  Chri'^t  from  the 
dead,  shall  also  quicken  your  mortal  bodies."  Here  the  re- 
vived body  is  declared  to  be  that  mortal  body,  which  was  the 
original  tenement  of  the  soul.  To  the  same  purpose  is  the 
passage,  already  cited.  "  They,  who  are  in  their  graves 
shall  hear  the  voice  of  the  Son  of  God,  and  come  forth." 
As  nothing  but  the  body  is  left  in  the  grave,  nothing  else 
can  come  forth  out  of  it.  That  body  which  was  raised,  is 
the  same,  therefore,  which  was  deposited  in  the  grave. 

Further,  we  are  told  by  St.  Paul,  in  the  fifteenth  chapter 
of  his  first  epistle  to  the  Corinthians,  that  at  the  resurrection, 
"  this  corruptible  shall  put  on  incorruption,  and  that  this 
mortal  shall  put  on  immortality."  The  woixl  body  is  doubt- 
less to  be  here  supplied.  The  meanin;^  must  therefore  he, 
This  corruptible  body  shall  be  incorruptible,  and  this  mortal 
body  shall  become  immortal.  Hence  you  perceive,  that 
the  body  which  existed  before  death,  is  represented,  as  ex- 
isting afterwards,  notwithstanding  the  great  change,  which 
it  must  undergo.  It  is  the  same  body,  though  in  one  case 
mortal,  and  in  the  other  immortal. 

A  similar  mode  of  expression  is  continued  through  the 
chapter.     "  It  is  sown  a  mortal  body  :  it  is  raised  a  spiritu-  ■ 
al  body."     As  the  pronoun  it  must  have  the  same  reference 
in  both  these  clauses,  identity  is  predicated  of  the  body  at 
both  these  periods. 

But  though  we  are  justified  by  these  scriptures,  in  saying, 
that  the  body  raised,  shall  be  the  same  with  that  deposited, 
we   arc  not  under  (he    necessity  of  concluding  that    it  will 


LECTURE     XXIV.  277 

consist  of  the  same  numerical  parts.  When  the  saints  shall 
arise,  we  cannot  rationally  believe,  that  their  bodies  will  be 
marked  by  the  diseases,  of  which  they  died.  We  cannot 
supoos?,  that  bodies  will  then  be  seen,  enlarged  by  a  drop- 
sy, or  emaciated  by  consumption :  or  that  those,  who  died, 
after  having  lost  some  parts  of  the  body,  will  appear  with 
this  defect,  when  they  shall  be  raised  again. 

Ifyou  ask,  how  the  raised  body  can  be  the  same,  which 
died,  unless  it  consist  of  the  same  numerical  parts,  I  answer, 
that  there  is  no  reason  to  think,  that  the  apostle  was  more 
rigid  in  the  use  of  language,  than  other  writers;  or  that  he 
comprehended  more  than  others,  in  the  term  identity.  Now 
it  is  well  known,  that  our  bodies,  while  living,  are  continual- 
ly undergoing  a  change.  Particles  are  constantly  going  off 
and  new  ones  are  added.  Yet  we  do  not  consider,  that  cor- 
poral identity  is  hereby  destroyed.  If  k  were,  the  body  of 
no  living  person  would  continue  the  same  for  two  hours. 
One  tree  does  not,  either  by  age  or  growth,  become  anoth- 
er. The  full  grown  elm  is  the  tree,  which  its  possessor 
once  transplanted.  Now,  if  such  changes,  either  in  vege- 
table or  animal  bodies,  do  not  destroy  identity,  neither  will 
the  sameness  of  the  human  body  be  destroyed,  because  some 
particles  are  either  lost,  or  added. 

The  following  objection  is  sometimes  made  to  the  doc- 
trine, under  discussion.  Particles  of  a  human  body  may, 
after  death,  constitute  part  of  a  vegetable ;  and  this  again 
may  be  incorporated  with  another  human  body.  Two  per- 
sons, therefore,  may,  at  different  periods,  die  in  possession 
of  the  same  particles.  But,  that  two  bodies  should,  at  the 
same  time,  viz.  at  the  resurrection,  have  the  same  particles, 
is  an  absurdity. 

To  this  objection  we  return  a  twofold  answer.  I.  If  the 
same  numerical  parts  were  necessary,  to  constitute  the 
same  body;  as  it  has  been  divinely  declared,  that  the  same 
bodies  shall  rise,  the  wisdom  and  veracity  of  God  would  be 
engaged  to  prevent  the  occurrence,  here  contemplated. 


378  LECTURE   XXIV. 

But  II.  if,  as  we  have  endeavored  to  show,  all  the  same 
numerical  parts  are  not  essential  to  the  same  body,  the  ob- 
jection ceases  to  have  any  weight. 

Though  the  body  after  the  resurrection  will  be  greatly 
changed  from  what  it  previously  was,  the  sCriptures  author- 
ize us  to  speak  of  it  as  the  same  body.  How  great  a 
change  m^y  be  produced  without  destroying  the  propriety 
of  this  language,  it  would  not  be  easy  to  define.  Such  lan- 
guage, as  the  scriptures  contain,  would  not,  I  think,  be  used, 
however,  if  the  renewed  body  contained  none  of  the  parts, 
which  the  mortal  body  possessed.  Without  this,  it  would 
hardly  be  said,  that  those,  who  are  in  their  graves  will  come 
forth ;  that  these  bodies  shall  be  quickened ;  and  that  this 
mortal  shall  put  on  immortality. 

But  whatever  may  be  the  addition  or  dimunition  of  parts, 
that  there  will  be  a  great  change  in  appearance  and  quali- 
ties, is  certain.  "  Though  sown  in  weakness,  it  shall  be 
raised  in  power ;  though  sown  in  dishonor,  it  shall  be  raised 
in  glory  ;  though  sown  a  natural  body,  it  shall  be  raised  a 
spiritual  body."  Instead  of  that  imbecility,  in  which  mor- 
tal bodies  participate,  its  members  shall  be  complete,  active, 
and  vigorous.  Instead  of  that  humble,  ghastly,  or  defor- 
med state,  in  which  the  body  appears,  when  deposited  in 
the  earth,  it  shall  be  raised  glorious  in  beauty.  Instead  of 
an  animal  body,  having  passions,  and  appetites,  and  wants, 
suited  to  the  present  material  state,  it  shall  become  spiritual 
and  refined,  free  from  gross  incumbrances,  and  from  those 
appetites,  which  are  hostile  to  intellectual  and  moral  im- 
provemeat. 

There  is  reason  to  believe,  that  the  bodies  of  saints  will 
at  the  resurrection,  be  covered  with  a  celestial  splendor. 
This  is  proved  not  only  by  that  passage  in  St.  Paul's  first 
epistle  to  the  Corinthians,  already  quoted,  but  likewise  from 
other  passages  in  both  parts  of  the  sacred  volume.  "  They, 
that  arc  wise,  saith  Daniel,  shall  shine  as  the  brightness  of 
the 'firmament,  and  they,  that  turn  many  to  righteousnesS| 


tBOTURE   XXIV.  279 

as  the  stars  forever  and  ever."  To  this,  the  words  of  our 
Saviour  have  a  remarkable  resemblance.  "  Then  shall  the 
righteous  shine  forth  as  the  sun,  in  the  kingdom  of  their 
Father."  This  splendid  body  will,  it  appears,  resemble 
that  which  is  possessed  by  our  Lord  in  glory.  Their  vile 
bodies  shall  be  changed,  saith  the  apostle,  and  "  fashioned 
like  unto  his  glorious  body." 

What  kind  of  change,  is  here  meant,  we  may  perhaps  form 
some  idea,  by  certain  facts,  which  the  scriptures  record. 
So  intense  was  the  splendor  of  Moses'  countenance,  when 
he  descended  from  the  mount,  that  the  children  of  Israel 
could  not  endure  it.  The  spectators,  who  witnessed  the 
martyrdom  of  Stephen,  "  saw  his  face,  as  it  had  been  the 
face  of  an  angel."  Such,  but  more  glorious  was  the  appear- 
ance of  our  Saviour,  at  his  transfiguration.  "  His  face  did 
shine  as  the  sun,  and  his  raiment  became  white  aud  glister- 
ing ;  exceeding  white  as  snow,  so  as  no  fuller  on  earth  could 
white  them." 

As  further  evidence  of  the  change,  which  will  be  produ- 
ced in  the  human  body,  it  is  said,  that  "  flesh  and  blood 
cannot  inherit  the  kingdom  of  God  ;  neither  can  corruption 
inherit  incorruption." 

From  this  passage,  it  is  further  evident,  that  by  the  iden- 
tity of  the  mortal  and  immortal  body,  the  apostle  did  not 
design  to  exclude  a  very  essential  alteration.  But,  that  this 
change  is  both  possible  and  real,  we  are  taught  by  the  aS^ 
cension  of  Christ.  His  body  was  raised  from  the  grave,  a 
material  body.  It  was  sensible  to  the  touch.  It  was  hand- 
led by  St.  Thomas.  It  was  nourished  by  food.  This  body 
ascended  from  earth,  and  was  received  into  heaven.  Still, 
flesh  and  blood  cannot  inherit  the  kingdom  of  God*  In  the 
act  of  ascending,  a  change  was  therefore,  produced  ;  and  it 
became  that  which  the  apostle  calls  Christ's  gloricms  body. 
Agreeably  to  this  the  same  apostle  informs  us,  that  when  the 
last,  trumpet  shall   sound,  and    the  dead  shall  be  raiset^ 


260  LECTURE    XXVI. 

those,  who  are  alive  and  remain,  wiil  not  die,  but  will  all  be 
instantly  changed. 

When  we  consider  the  sudden  and  wonderful  changes. 
which  are  produced  in  substances,  by  chemical  application  ; 
and  that  opake  bodies  are  by  such  application,  rendered 
translucent,  I  know  not,  that  in  regard  to  Enoch,  Elijah,  our 
Saviour,  and  those  who  shall  be  living  at  the  day  of  judg- 
ment, there  is  any  necessity  to  den}^,  that  the  very  same 
particles  compose  their  bodies,  both  before  and  after  this 
mighty  change. 

In  regard  to  the  change,  to  be  produced  at  the  resurrec- 
tion, in  the  bodies  of  wicked  men,  we  have  little  or  no  infor- 
mation As  the  bod  ies  of  saints  will  be  immortal  and  in- 
corruptible, so,  we  have  reason  to  believe,  will  be  the  bodies 
of  the  wicked.  In  that  glory  and  splendor,  which  will 
beautify  the  former,  the  latter  cannot  partake.  This  would 
ill  agree  with  that  shame  and  everlasting  contempt,  to  partici- 
pate which,  they  shall  be  roused  from  the  slumbers  of  the 
tomb.  When  the  doctrine  of  a  resurrection  is  mentioned  in 
scripture,  it  is  usually  in  application  to  the  righteous. 
Though  this  suited  the  design  of  the  sacred  writers,  the  uni- 
versality of  a  resurrection  is  left  in  no  uncertainty.  In  the 
words  of  our  Saviour,  already  cited,  we  are  taught,  that  all 
who  are  in  their  graves,  shall  come  forth :  not  only  "  they, 
who  have  done  well,  to  the  resurrection  of  life ;  but  they, 
who  have  done  evil,  to  the  resurrection  of  damnation." 
And  St.  Paul,  when  brought  before  Felix,  states  it  as  an  im- 
portant part  of  his  preaching,  that  "  there  will  be  a  resur- 
rection of  the  dead,  both  of  the  just,  and  of  the  unjust." 

Our  future  bodies,  it  appears,  wiil  be,  as  our  present  are, 
the  channel,  through  which  pleasure  or  pain  will  be  convey- 
ed to  the  mind.  "  Fear  him,"  saith  our  Lord,  "  who  is  able 
to  destroy  both  soul  and  body  in  hell."  This  destruction 
of  the  soul  and  body  can  mean  nothing  but  their  punish- 
ment. In  this  therefore,  the  body  will  partake;  or  rather, 
it  shall  be  the  medium,   through  which   the  mind  shall  suf- 


LECTURE    XXIV.  381 

Jer.  The  greale#|  possible  degrees  of  that  pain  which  liv- 
ing bodies  are  capable  of  enduring,  is  happily  known  but  to 
few.  What  intense  agonies  may  be  endured  by  immortal, 
incorruptible  bodies,  can  be  conceived  by  none  before  the 
day  of  judgment.  Each  one  of  the  senses  may  be  an  inlet 
to  misery ;  and  pain  may  be  seated  in  every  member.  To 
use  the  powerful  language  of  inspiration,  "  it  may  come  in- 
to their  bowels  like  water,  and  like  oil  into  their  bones." 

And  if  the  various  parts  of  those  bodies,  which  shall  be 
restored  to  reprobates,  will  be  the  medium  of  suffering,  it  is 
analogous,  that  the  bodies  of.just  men  made  perfect,  should 
be  restored  to  them  for  an  opposite  purpose.  Though  such 
parts  of  the  body,  as  are  calculated  merely  for  an  earthy 
state,  can  have  no  use,  and  will  probably  have  no  existence 
in  the  celestial  world;  it  is  by  no  means  absurd  to  suppose, 
that  a  refined  system  of  matter,  resembling  the  glorified 
'body  of  Jesus  Christ,  may  become  the  vehicle  of  enjoy- 
ment. 

Hence  it  is,  1  conceive,  that  the  intermediate  state,  be- 
tween death  and  the  resurrection,  though  clearly  taught  in 
scripture,  is  sparingly  mentioned.  When  the  sacred  wri- 
ters speak  of  a  retribution,  they  generally  refer  to  the  day 
of  judgment.  "  When  thou  inakest  a  feast,  call  the  poor, 
the  maimed,  the  lame,  and  the  blind,  for  they  cannot  re- 
compense thee,  for  thou  shalt  be  recompensed  at  the  resur- 
rection of  the  just."  The  first  epistle  to  the  Thessaloni- 
ans  is  so  remarkable  for  its  frequent  allusions  to  the  day 
of  Christ's  appearing,  and  for  omitting  all  mention  of  any 
previous  retribution,  as  to  lead  some  to  conclude,  though 
very  unjustly,  that  the  aposde  either  viewed  the  day  of 
judgment  as  nigh  at  hand,  or  else  believed,  that  the  soul 
would  remain  insensible,  until  that  period. 

I  close  this  lecture  with  a  few  remarks. 

When  we  survey,  or  cherish  these  bodies,  which  we  now 

possess,  let  us   anticipate  the  changes,   for  which  they  are 

destined.     They  will  soon  be  sown  in  dishonor.     Of  all 
36 


98SI  LECTURE   XXIV. 

portions  of  matter,  they  will  be  most  oflfensive  and  most 
unpleasant  to  the  sight.  To  use  the  language  of  Isaiah» 
"  the  worm  shall  be  spread  under  them,  and  worms  shall 
cover  them."  Still  shall  these  bodies,  in  myriads,  rise  im- 
mortal from  the  ground.  They  shall  burst  forth  into  new 
and  endless  existence. 

While  this  consideration  is  most  joyous  to  all  the  disci's 
pies  of  Him,  who  is  "  the  resurrection  and  the  life,"  it  is 
fraught  with  alarm  and  terror  to  the  impenitent.  At  pres- 
ent, whatever  pain  is  violent,  cannot  be  of  long  duration. 
The  human  frame  is  soon  overcome  by  its  intensity. 

But  the  bodies  of  the  wieked  will  be  raised  immortal  and 
indissoluble :  and  thus  prepared  for  all  the  sufferings,  which 
a  righteous  God  has  reserved  for  them.  There  will  then  be 
no  hopes  of  annihilation  to  allay  the  fears  of  those,  who  now 
set  themselves  against  the  moral  government  of  the  most 
High.  Their  existence  and  their  misery  will  be  alike  in- 
terminable. 


LECTURE   XXV. 


On  Demoniacs. 

Among  the  miracles,  wrought  by  our  Saviour,  and  re- 
corded by  the  evangelists,  the  recovery  of  persons,  appar- 
ently under  the  influence  of  evil  spirits,  holds  a  conspicuous 
place. 

The  common  opinion,  among  Christians,  has  been,  that 
the  accounts  of  these  miraculous  cures,  are  to  be  literally  un- 
derstood ;  and,  of  course,  that  evil  spirits  had  such  posses- 
sion of  the  afflicted  persons,  as  to  produce  disorder  in  body, 
or  mind,  or  perhaps  in  both. 

Another  opinion  has  been  embraced  by  no  inconsider- 
able number ;  viz.  that  the  persons,  said  to  be  possessed, 
were  under  the  influence  of  natural  disorders ; — but  disor- 
ders of  such  a  kind,  as  had  been  by  heathens  and  Jews,  es* 
pecially  the  former,  attributed  to  the  influence  of  evil  spir- 
its, and  that  the  common  language  was  restained  by  Christ 
and  the  evangelists,  though  neither  of  them  designed  to  coun« 
tenance  belief  in  real  possession. 

Our  present  design  is  to  make  an  inquiry  into  this  sub- 
ject. 

Lest  there  should  be  any  misconception,  I  would  observe, 
that  both  sides  are  agreed,  that  whatever  may  have  been  the 


284  LECTURE    XXV. 

origin  of  these  disorders,  the  cure  was  miraculous.  So  tiiai 
whatever  may  be  our  ideas  as  to  the  inferences  which  might 
be  made  from  either  of  these  opinions,  we  are  not  to  charge 
those,  who  hold  either  the  one  or  the  other,  as  doubting  the 
divine  authority  of  Christ  or  the  integrity'of  the  evangelists. 
Although  a  very  great  majority  of  christians  have  believed 
in  the  doctrine  of  real  possessions,  the  other  has  been  de- 
fended by  men  of  no  less  reputation,  than  Drs.  Joseph  and 
Richard  Mead,  Dr.  Sykes,  Dr.  Lardner,  and  Mr.  Hugh 
Farmer. 

I  begin  by  observing,  that  the  existence  of  evil  spirits, 
whether  denominated  satan,  devils,  or  daemons,  is  by  no 
means  inconsistent  with  reason. 

So  far,  as  we  are  able  to  examine  the  works  of  God,  there 
is  a  striking  and  regular  gradation.  The  lowest  effort  of 
creative  power  appears  to  be  dull,  unorganized  matter. 
Stones  and  metals  seem  entitled  to  a  superior  rank.  These, 
however,  as  proof  of  divine  wisdom,  are  not  to  be  placed  on 
a  level  with  vegetables.  In  vegetables  there  is  great  diver- 
sity. But  the  lowest  maybe  considered  as  higher  than  any 
individuals  in  the  mineral  kingdom.  The  sensitive  plant 
seems  to  approximate  to  animal  life.  Among  brute  animals, 
the  series  may  be  traced  from  the  most  sluggish,  to  those, 
which  display  the  greatest  sagacity  and  sprightliness.  From 
the  latter,  to  the  least  intelligent  of  our  own  race,  the  chasm 
seems  not  to  be  very  wide.  From  these  the  gradation  is  con. 
tinued,  till  we  arrive  at  those  rare  geniuses,  wiiich,  to  the 
rest  of  men,  are  objects  of  admiration. 

Now,  as  the  series  may  be  traced  thus  far,  is  its  greater 
extent  improbable  ?  Will  any  person  pretend  to  be  confi- 
dent, that  man  is  the  highest  efiect  of  creative  wisdom? — 
that  there  is  not,  in  the  universe,  any  race  of  dependent  be- 
ings, superior  to  our  own  ?  On  this  subject,  without  revela- 
tion, no  certainty  could  be  ascertained :  but  surely  i^  is  not 
difficult  to  ascertain,  on  which  side  there  is  most  probability. 


LECTURE    XXV.  2fti5 

Revelation  enables  us  to  decide  in  favor  of  that,  which  was 
before  probable. 

But  if  there  are  creatures  of  rank,  superior  to  man,  analogy 
will  justify  the  supposition,  that  they  either  are,  or  have 
been  in  a  state  of  probation.  The  very  idea  of  probation 
supposes,  that  they  who  are  tried,  may  conduct  amiss. 
Human  beings  have  thus  conducted,  and  arc  depraved. 
No  person,  I  think,  will  assert,  that  there  is  the  least  shad- 
ow of  incredibility  in  the  supposition,  that  some  among  su- 
perior intelligences  have  done  the  same.  If  they  have,  their 
character  corresponds,  in  general,  with  that  which  is  assign- 
ed in  scripture  to  a  being  of  great  intellectual  powers,  called 
the  devil,  satan,  the  accuser,  &c. 

These  beings,  from  their  character,  would  not  be  peacea- 
ble subjects  of  the  divine  government.  Moral  evil  is  of  the 
same  nature,  whatever  be  the  intellectual  rank  of  those  to 
whom  it  belongs.  If  there  be  bad  angels,  therefore,  they  re- 
semble bad  men,  with  this  difference,  that  their  powers  are 
much  greater ;  and,  having  existed  a  much  longer  time,  their 
habits  of  sinning  are  proportionably  more  inveterate.  If, 
in  addition  to  this,  it  be  supposed,  that  their  doom  is  deter- 
mined, and  they  are  placed  beyond  the  hope  of  recovery,  fur- 
therreasons  will  be  apparent,  why  their  malignity  should  be 
decisive,  open,  and  without  restraint.  Such  beings  would  be 
strongly  inclined  to  injure  the  other  subjects  of  Jehovah's 
empire.  Ifyouask,  why  they  should,  I  reply,  For  the 
same  reasons,  which  induce  men,  whose  depravity  is  un- 
speakably less,  to  be  injurious  to  each  other.  Individuals 
of  our  own  species  are  hostile  among  themselves.  Nations 
employ  their  whole  ingenuity  in  devising  methods  of  dis- 
tressing those,  with  whom  they  are  at  war.  This  proceeds 
less  commonly  from  malice,  than  from  pride  or  unrestrained 
self  love ;  though  not  unfrequently  from  all  these.  The  ve- 
ry existence  of  evil  spirits,  makes  it  credible,  that  so  far  as 
permission  is  given,  they  are  injurious  to  other  beings. 
Is  it  then,  either  mcredible,  or  highly  improbable,  th9t 


286  LECTURE    XXJV. 

such  permission  should  be  given  ;  which  is  to  say,  that  oth- 
er beings  should  sometimes  be  in  a  situation,  exposed  to 
their  malevolence  ? 

Your  first  impression  perhaps  is,  that  if  creatures  of  such 
pernicious  character  exist,  the  goodness  of  God  requires,  that 
they  be  so  restrained,  as  that  others  shall  receive  from  them 
no  injury.  However  plausible  this  conjecture  may  appear, 
it  is  not  supported  by  analogy.  Vicious  men  are  permitted 
to  act  with  freedom  ;  and  many  others  are  placed  within 
their  power.  They  do,  in  fact,  produce  extensive  injury. 
No  inconsiderable  part  of  human  sufferings,  results  from 
the  abuse  of  that  power,  with  which  wicked  men  are  en- 
trusted. One  tyrant  may  disturb,  and  does  disturb  the  peace 
of  millions.  Now,  it  is,  I  presume,  perfectly  clear  to  your 
apprehensions,  that  the  same  difficulty  exists  in  both  cases. 
We  should  before  hand  presume,  as  confidently,  that  wicked 
men  would  be  restrained  from  doing  injury,  as,  that  such  re- 
straints should  be  imposed  on  other  vicious  beings  of  superior 
rank.  Bur,  as  facts  show,  that  our  conjectui-e  would,  in  one 
case,  be  erroneous,  it  is  probably  not  less  so  in  the  other. 

Let  it  now  be  considered,  that  the  scriptures  speak  with 
great  frequency,  not  only  of  the  existence  of  an  evil  spirit, 
as  principal,  and  others,  acting  under  his  influence,  but  like- 
wise  of  the  interest  which  they  take  in  human  concerns. 

Jn  the  Mosaic  account  of  the  fall  of  man,  those  powers 
are  attributed  to  the  serpent,  which  it  is  well  known,  do  not 
belong  to  brute  animals  ;  such  as  speech,  intelligence,  and 
the  power  of  reasoning.  Nor  do  I  know  how  this  account 
can  be  rationally  explained  without  supposing  the  serpent, ac- 
tuated by  an  invisible,  intelligent  being,  of  insidious  and  ma- 
lignant character.  In  1.  Chron.  xxi.  i.  it  is  said,  that  satan 
provoked  David  to  number  the  people.  In  the  book  of  Job, 
his  existence  and  agency  are  strongly  asserted,  as  likewise 
in  the  prophecy  of  Zechariah. 

In  the  New  Testament,  this  evil  spirit  is  denominated  tkt 
^od  of  this  zi-orld  :  than  which  expression,  nothing  can  more 


LBCTUKE    XXHI.  287 

evidently  imply  the  interest,  which  he  takes,  and  ihe  power, 
which  he  exerts,  in  human  offices.  To  destroy  the  works 
of  the  devil  is  declared  to  be  the  great  objeci  of  our  Sav- 
iour's advent.  But  our  Saviour's  office  related  entirely  to 
men.  It  was  for  the  inhabitants  of  this  world,  that  his  in- 
structions and  sufferings  were  immediately  designed.  By 
consequence,  this  earth  is  the  theatre  of  those  works  of  the 
devil,  which  Christ  came  to  destroy.  It  is  further  notice- 
able, that  the  progress  of  Christianity  is  represented  in  the 
following  language,  /  beheld  satan  as  lightning  fall  from 
Heaven.  These  passages  clearly  prove,  that  the  world  which 
we  inhabit,  is  not  secure  from  satanical  influence.  But  the 
scriptures  inform  us  more  fully  and  more  minutely.  They 
represent,  that  this  influence  is  not  confined  either  to  the 
bodies,  or  the  souls  of  men,  but  is  occasionally  exerted  on 
both.  His  great  object  is  to  corrupt  the  mind,  and  not  un- 
frequently  to  injure  the  body.  It  was  he,  we  have  seen, 
who  allured  our  first  parents  to  taste  the  prohibited  fruit.  It 
was  he,  who  provoked  David  to  number  the  people.  Chris- 
tians are  required  to  stand  against  the  wiles  of  the  devil.  The 
apostle  speaks  of  him  as  "  an  adversary  going  about,  seeking 
whom  he  may  devour."  Bad  men  are  mentioned,  as  "led  cap- 
tive by  him  at  his  will :"  and  yet,  as  within  the  possibility  of 
being  recovered  from  his  snares.  And  our  Saviour  has  taught 
us,  that  the  devil  comes  and  takes  away  the  word  from  the 
hearts  of  indocile  hearers,  lest  they  should  believe  and  be 
saved.  Now,  I  well  know,  that  the  authority,  here  adduced 
is  sufficient  to  substantiate  any  narrative;  and  that  no  per- 
son, who  does  not  reject  revealed  religion,  can  question  facts 
which  rest  on  such  foundation.  Yet  it  may  not  be  alto- 
gether useless  to  observe,  that  the  doctrine  of  these  passa- 
ges is  supported  by  analogy.  Vicious  men  are  not  content- 
ed to  keep  their  vices  to  themselves ;  and  the  more  exces- 
sive their  vices  are,  the  greater  effort  do  they  make  to  pro- 
pagate them.  As  soon  therefore,  as  it  is  shown,  that  there 
are  devils  or  vicious  beings,  superior  t©  man.  it  becomes,  in 


n 


288  L,i:c'fURE  xxui. 

a  high  degree,  probable,  even  without  any  express  testiraoo 
ny,  that  such  beings  will  use  their  power  in  disseminating 
their  own  vices, — in  promoting  rebellion  against  the  divine 
government. 

Nor  have  the  scriptures  been  less  particular  in  showing 
that  satanical  influence  has,  at  some  times,  been  exerted  to 
injure  the  bodies  of  men.  To  such  influence  they  attribute 
the  tormenting  disorder,  under  which  Job  suffered.  Of 
one  of  the  patients,  restored  by  our  Saviour,  he  speaks 
thus ;  "  This  woman,  whom  satan  hath  bound,  lo,  these 
eighteen  years."  When  St.  Peter  flrst  instructed  Cornelius 
in  Christianity,  he  represented  its  author,  as  "  anointed  by 
the  Holy  Ghost,  and  with  power  ;  and  going  about  doing 
good,  and  healing  all,  who  were  oppressed  of  the    devil." 

Let  us  now  suppose  an  objector  introduced,  who  observes, 
"  All  which  you  have  already  endeavoured  to  prove,  I  am 
not  much  concerned  to  refute."  In  those  passages,  which 
have  been  quoted,  Satan  or  Devil,  is  the  terra  used.  That 
there  is  such  a  being  as  this  may  perhaps,  without  great 
reluctance,  be  conceded.  But  as  yet,  the  subject,  originally 
mentioned,  has  not  been  entered  upon.  That  subject  was 
dcemoniacs  or  persons  said  to  be  possessed.  But  from  these 
persons,  it  is  never  said  by  Christ,  or  the  evangelists,  that 
Satan  was  ejected,  or  that  Devils  were  ejected :  the 
term,  used  on  these  occasions,  is  always  either  daifioivis  or 
duifiMvta.  Now,  the  number  of  persons  said  in  the  gospel 
to  be  possessed  is  very  considerable  ;  and  this  distinction 
being  uniformly  preserved,  there  is  reason  to  think,  that 
when  Christ  or  the  evangelists  used  the  term  daemon,  they 
never  meant  the  same  as  whcr.  they  spake  of  the  Devil  or. 
Salan. 

In  reply  I  acknowledge  the  facts  in  general  stated  in  the 
objection.  Possessions  are  attributed  usually  if  not  inva- 
riably to  damans^  and  not  to  devils. 

The  term  daififop,  occurs  three  times  in  the  gospels,  and 


LECTURE    XXV.  289 

CVvice  in  the  apocalypse.  The  word  Sacfioviov  is  found  in  the 
New  Testament  about  sixty  times.  The  word  SctipoYiCofiiyoi,^ 
meaning  possessed  by  daemons,  is  used  in  thirteen  places. 
Moreover  the  word  dn<6;los  is  never  used  in  the  plural  num- 
ber when  applied  to  any  but  human  beings.  That  this 
word  and  earavas  mean  the  same  thing,  there  can  be  no 
doubt.  And  considering,  that  neither  of  these  words,  when 
not  applied  to  men,  is  used  in  the  plural  number,  and  pos- 
sessions, with  but  one,  if  any  exception,  are  attributed  to 
daemons,  which  word  is  frequently  used  in  the  plural  num- 
ber, the  probability  is  so  strong,  as  to  be  little  short  of  cer- 
tainty, that  the  individual  being,  called  satan  or  the  devil, 
was  not  the  immediate  agent  in  those,  who  are  said  to  have 
been  daemonized  or  possessed.  I  say,  not  the  immediate 
agent ;  for  he  may  have  been,  and  probably  was,  the  prin- 
cipal, or  commander  over  those  less  elevated,  but  numerous 
spirits,  called  daemons.  Both  they  and  he,  it  is  evident,  are 
©f  the  same  moral  character.  They  are  alike  in  opposition 
both  to  God  and  men. 

That  Satan  is  the  enemy  of  God,  needs  not  to  be  proved. 
That  the  dcemons  are  such,  is  evident  from  this  considera- 
tion, that  they  are  condemned  to  be  tormented.  Those, 
who  possessed  the  man  at  Gadara,  exclaimed  to  our  Saviour, 
"  Art  thou  come  to  torment  us  before  the  time  ?"  None,  but 
the  enemies  of  God,  are  reserved  for  pimishment. 

The  daemons  manifested  their  hostility  to  men,  by  the 
bodily  sufFeriflgs,  which  they  occasioned.  The  hostility  of 
satan,  or  the  devil  was  exhibited  in  the  same  manner,  as 
appears  from  two  passages,  already  cited;  in  one  of  which 
our  Saviour  speaks  of  a  daughter  of  Abraham,  whom  satan 
had  bound  eighteen  years  ;  in  another,  it  is  said,  that  Jesus 
went  about "  healing  all  those,  who  are  oppressed  of  the 
devil." 

Now  as  satan  and  the  daemons  are  spirits  of  the  same 
moral  character,  and  both  have  displayed  their  malignity 
by  doing  injury  to  the  bodies  of  men,  it  does  not  seem  at  a! 
37 


290  lEifcCTURE    XXV 

material  to  defefmine  how  great  may  be  their  resembl&nce, 
in  other  respects,  or  why  both  do  not  pass  under  the  same 
name. 

There  is,  however,  a  remarkable  passage  in  the  25th  of 
Matthew,  which  ought  to  be  noticed  in  connexion  with  this 
subject.  There  we  read  of  a  "  place,  prepared  for  the  devil 
and  his  angels."  There  is,  in  my  mind,  a  very  strong  pre- 
sumption, that  by  the  angels  of  satan,  here  spoken  of,  are 
meant  the  dcemons. 

Mr.  Farmer,  whose  name  has  already  been  mentioned, 
and  who  has  written,  with  great  ingenuity  and  learning 
against  possessions,  as  commonly  understood,  argues  in  the 
following  manner.  The  terms,  answering  to  damon  a. 
mong  the  Greeks,  designate  heathen  dehies,  many  and  per- 
haps most  of  whom,  were  the  souls  of  dead  men.  He  shows, 
that  the  Jews  and  early  christians  sometimes  used  the  term 
in  the  same  sense.  "Now,"saith  he,  "  the  sacred. writers 
having  given  us  no  notice  of  their  using  the  word  in  a  new 
or  peculiar  sense,  did  certainly  employ  it  in  reference  to 
possessions,  in  the  same  sense  in  which  other  persons  did." 
His  inference  is,  that  as  Christ  and  the  evangelists  believed 
in  one  God  only,  and  did  not  believe,  that  human  souls 
went  from  one  body  to  another,  they  could  not  design  to 
assert,  that  the  persons  possessed,  were  under  any  super- 
natural influence  whatever;  but  must  have  meant  this  only, 
that  the  persons  in  question,  had  those  disorders,  whether 
of  body  or  mind,  which  were  usually  attributed  to  daemons. 

In  reply  to  this  T  observe  1st.  that  if  the  premises  be  just, 
there  is  between  them,  and  the  conclusion,  a  very  enormous 
chasm. 

The  Greeks  and  the  Jews,  and  even  early  christians  used 
the  term  daemons  to  signify  pagan  gods,  or  the  souls  of  dead 
men.  Christ  and  the  evangelists  did  not  use  the  term  in 
any  new  sense.  What  is  the  inference?  Irresistibly  this, 
that  Christ  and  the  evangelists  used  the  terms  to  signify  pa- 
gan gods,  or  human  souls.     But  this  (jonclnsion  is.  saith  Mr- 


LECTURE    XXV.  291 

Farmer,  inconsistent  with  fact.  Unquestionably  it  is.  What 
then  are  we  to  do?  Nothing  can  be  more  cert  lin,  thaii  that 
where  an  inference,  legitimately  made,  is  false,  the  reason- 
ing is  good,  but  the  premises  are  bad.  If  it  were  true  then, 
that  the  Jews,  Greeks,  and  christians  did  invariably  use  the 
words  answering  to  dcemon,  to  signify  human  souls  or  pa- 
gan gods,  it  would  follow,  that  Christ  and  those  who  wrote 
the  gospels,  did  ?io<  use  it  in  the  same  sense,  in  which  others 
used  it.  But,  it  is  not  true,  even  by  the  concessions  of  this 
learned  author,  that  the  word  dcemon  among  the  Greeks  al' 
ways  signified  beings  of  human  origin.  He  allows,  that 
some  philosophers  taught,  that  pagan  demons  were  evil 
spirits  of  a  rank,  superior  to  mankind,  and  that  many  of 
the  christian  fathers  were  of  the  same  opinion.  Therefore, 
Christ  and  the  evangelists  might  have  used  these  words,  as 
they  had  been  previously  used  by  some  of  the  Greeks,  and 
as  they  were  frequently  afterwards  used  by  some  of  the 
christian  fathers,  and  yet  have  meant  by  them  neither  less, 
nor  more,  than  evil  spirits  of  a  rank  superior  to  mankind  5 
which  perfectly  corresponds  with  the  ideas,  usually  enter- 
tained of  possessions. 

Another  argument,  distinct  from  this,  ought  not  to  be 
omitted.  It  is  certain,  that  the  word  &eos,  among  the 
Greeks,  Avas  frequently  applied  to  dead  men,  and  seldom  or 
never  applied  to  such  a  being,  as  Jehovah,  or  the  God  and 
Father  of  Jesus  Christ.  Yet,  that  the  writers  of  scripture 
apply  the  term  to  this  glorious  Being,  will  not  be  denied. 
It  is  evident  then,  that  some  words  are  used  by  the  sacred 
writers,  to  express  characters,  very  different  from  those,  to 
■which  the  same  terms  were  applied  among  the  Greeks.  So 
that  were  it  fact,  which  even  by  concession,  it  is  not,  that 
the  Greeks  before  the  coming  of  Christ,  or  the  christian  fa- 
thers afterwards,  invariably  used  the  term  daemon  to  signify 
characters,  different  from  those,  to  which  possessions  are 
commonly  attributed,  it  would  not  follow,  that  Christ  and 
■he  evangelists  used  this  term  in  the  same  manner. 


2aa  LBOTURE   XXV. 

It  may  be  objected,  that  though  this  word  was  by  th* 
Greeks,  applied  to  beings  very  different  from  Jehovah,  yet 
at  the  time  of  our  Saviour,  the  Jews  had  long  been  habitua- 
ted to  the  septuagint  version,  in  which  the  term  is  applied 
to  Jehovah ;  and  therefore,  in  such  use  there  could  have 
been  no  ambiguity. 

In  answer  to  this,  I  observe,  that  there  was  a  time,  when 
the  septuagint  version  was  made.  At  that  time,  the  word 
above  mentioned  was  applied  to  a  being,  extremely  different 
from  those,  who  had  been  previously  designated  by  that 
term.  Therefore,  were  it  necessary  to  suppose,  that  the 
term  doRmon  carries  a  different  meaning  in  sacred,  from  what 
it  does  in  profane  writings,  such  change  of  meaning  would 
have  been  analogous  to  another  well  known  fact ;  and  there- 
fore not  incredible. 

Dr.  Lardner's  testimony  on  this  subject,  is  of  great  val- 
ue, not  only  on  account  of  his  learning,  integrity,  and  can- 
dor, but  because  he  is  known  not  to  have  held  those  senti- 
ments, which  we  endeavor  to  defend.  "  As  the  full  punish- 
ment, (says  he,)  of  fallen  angels,  as  well  as  of  bad  men,  was 
deferred  to  the  great  day  of  general  judgment ;  it  was  the 
opinion  of  many  at  that  time,  that  some  of  those  evil  angels 
and  spirits,  were  allowed,  (though  not  without  control,)  to 
visit  the  region  of  our  air,  and  this  earth,  and  to  inflict  dis* 
eases  and  other  calamities  on  men.  Of  this  number,  con- 
tinues he,  are  these  unclean  spirits,"  meaning  thereby  those 
which  went  out  of  the  man  and  passed  into  the  swine,  and 
which  are,  by  the  evangelist,  denominated  daemons. 

It  is  hence  evident,  from  the  concession  of  this 'learned 
writer,  not  only  that  many,  at  the  time,  when  our  Saviour 
was  on  earth,  were  of  opinion,  that  wicked  spirits  superior 
to  men,  viz.  fallen  angels  did  inflict  diseases  j  but  that  those 
unclean  spirits,  by  the  evangelists  called  daemons,  were  of 
this  number.  In  other  words,  that  many  did  use  the  term 
daemon  then  to  denote  a  fallen  angel.  By  consequence  it 
was  not  exclusively  used  to  express  a  departed  humap, 
soul.     (Lard.  1.  435.) 


LECTURB  xJtv.  293 

Lest  the  preceding  remarks  should  appear,  in  any  mea- 
sure, obscure,  I  will  again  briefly  state  the  great  argument 
against  possessions.     Firstly,  it  is  laid  dmvn,  that  dtcmons,  to 
whom  the  sacred  writers  attribute  possessions,  were  gener- 
ally understood  before  and  after  the  time   of  Christ,  to  be 
heathen  gods,  or  the  souls  of  departed  men: — It  is  then  ad- 
ded, that  the  sacred  writers,  having  given  us   no  notice  of 
using  the  term  in  a  new  or  peculiar  sense,  did  certainly  em- 
ploy  it  in  reference  to  possessions,   in  the   same  sense,  in 
which  all  other  persons  employed  it.     Therefore  Christ  and 
the  evangelists  could  not  design  to  assert,  that  the^dasmoni- 
acs  were  under  any  supernatural  influence,  whatever.     In 
opposition  to  this,  I  have  endeavored  to  show,  I.  That  the 
conclusion  does   by  no  means  result  from   the  premises : 
JI.  That  the  only  legitimate  inference  is,  that  the  New  Tes- 
tament writers  design  to  attribute  certain  disorders  to  pagan 
gods  or  the  souls  of  dead  men.     III.  That  as  this  conclusion, 
which  unavoidably  results  from  the  premises,  does,  by  con- 
cession of  those,  who  use  the  argument,  contain  a  falsehood, 
there  must  be  falsehood  in  the  premises:     IV.  That  accor- 
dingly, by  the  same  concessions,  the  term  daemon,  does  not 
always   mean  departed   human   souls,   but  sometimes  evil 
spirits  of  a  rank,  superior  to  mankind,  and  it  is  allowed  by 
Dr.  Lardner,  that  among  many,  in  our  Saviour's   time,  it 
signified  a  fallen  angel:  and  lastly,  That  the  supposition, 
were  it  necessary  to  make  it,  that  the  sacred  writers  did  use 
the  term  daemons  in  a  sense,  somewhat  peculiar,  would  not 
be  incredible. 

The  truth  is,  that  the  terms,  answering  to  damon^  have 
great  variety  of  meaning.  They  mean  in  general  beings, 
superior  to  men.  They  may  be  supreme  Gods,  or  subor- 
/dinate  gods ;  or,  merely  spirits,  whether  good  or  bad, — 
whether  of  human  or  divine  origin.  By  Scapula  we  are  told, 
that  damon  means  god  :  and  that  it  is  often  indiscriminately 
applied  to  any  god,  or  goddess.  He  quotes  from  Plato,  a 
3entenc;e  in  which  theCpverpor  of  the  universe  is  called  dai-. 


294  LECTURE   XXV. 

f'tov  fi,  yiGTos.  Damon,  on  some  occasions,  seems  to  be  sy- 
nonymous with  genius,  and  may  be  either  good  or  bad. 
As  we  say,  that  a  man  was  led  to  such  an  action,  either  by 
his  good  genius,  or  by  his  bad  genius.  By  the  daemon  of 
Socrates  is  generally  unde*  stood  a  guardian,  or  friendly 
spirit.  Some  philosophers,  as  has  already  been  observed, 
taught,  that  daemons  were  evil  spirits  of  a  rank  superior  to 
mankind.  By  others,  human  souls  are  called  daRmons. — 
There  is  one  term  in  popular  use  among  ourselves,  which  I 
conceive,  answers  in  general  to  the  terms,  which  are  used 
in  Greek  :  I  mean  the  word  spirits.  This  word  we  apply 
to  beings  both  good  or  bad  :  to  God,  to  angels,  to  devils,  and 
to  the  souls  of  dead  men.  The  agreement  between  the 
words  daifjovis^  in  Gre«  k,  and  spirits  in  English,  will  further 
appear,  if  we  consider,  that  the  daepions,  mentioned  in  the 
gospel  are  often  denominated  unclean  or  evil  spirits. 

Were  it  said  in  the  gospel,  merely,  that  certain  persons 
had  daemons,  we  could  not  thence  conclude,  that  they  were 
under  bad  influence,  any  more,  than  if  it  were  said,  that 
these  persons  had  spirits.  The  character  of  the  daemons  is 
to  be  learnt  from  the  effects,  which  they  produced  ;  the  lan- 
guage, in  w  hich  they  spake  ;  and  the  manner,  in  which  our 
Saviour  treated  them. 

It  now  appears,  I  hope,  that  on  supposition,  the  posses- 
sions were  real ;  and  the  persons  damonized  were  under 
the  influence  of  malignant  spirits,  there  is  nothing  wonder- 
ful in  the  use,  which  our  Saviour  and  the  evangelists  made 
of  the  corresponding  Greek  terms. 

The  opponents,  indeed,  of  the  common  opinion  often  re- 
sort to  this  position.  "  Christ  and  the  evangelists  must  have 
used  language,  as  it  is  commonly  understood,  or  as  it  was 
ysed  by  others  ;"  but  it  is  most  certain,  if  th>^ir  sentiments 
on  the  general  subject,  be  just,  that  he  did  not  use  language 
in  this  way. 

In  common  use,  by  their  own  concession,  the  word  ^cci- 
f,o\iCoiJ6\os  then,  expressed    not  only    the   disorder  itself, 


LECTURE   XXVI.  296 

whether  of  body  or  mind  ;  but  also  the  cause,  whence  it 
proceeded,  namely,  daemons.  But  the  New  Testament  wri- 
ters, they  tell  us,  mean  to  express  by  it,  the  disorder  itself, 
but  not  the  cause.  When  a  Greek  or  a  Jew  said  of  any  one, 
that  he  was  a  demoniac,  he  meant  to  assert  two  things, 
1.  That  he  was,  in  a  particular  manner,  disordered,  and,  2. 
That  this  disorder  was  produced  by  evil  spirits.  But  the 
writers  of  the  New  Testament,  according  to  the  sentiments, 
which  we  oppose,  when  they  used  the  like  expression 
meant  the  former  of  these,  but  not  the  latter* 


LECTURE  XXVI. 


On  Demoniacs, 

An  objection  against  the  doctrine  of  real  possessions, 
drawn  from  the  use  of  the  term  doemon,  was  noticed  in  my 
last  lecture.  This  term,  it  was  there  shown,  is  very  gener- 
al, and  corresponds,  in  a  great  degree,  to  the  English  word 
spirit.  It  does  not  designate  the  moral  character  of  the  be- 
ing, to  whom  it  is  applied.  It  is  used  in  relation  to  the  Su- 
preme God,  by  Plato  and  Isocrates.  It  was  used  by  cer- 
tain philosophers,  and  afterwards  by  some  of  the  christian 
fathers,  to  signify  evil  spirits  of  a  rank  superior  to  mankind. 
It  was  likewise  used,  and  I  apprehend,  very  commonly,  to 
signify  the  souls  of  dead  men. 

The  evangelists  did  not  apply  the  term  either,  in  the  first 
or  last  of  these  senses,  but  in  the  second.  They  did  not  assert 
that  demoniacs  were  disordered  by  the  Supreme  Deity,  or 


I 


296  LECTURE  xxVi. 

by  the  spirits  of  the  dead,  but  by  spirits  of  a  malignant  chaiv 
acter,  and  of  a  rank  superior  to  men.  The  term  is  not  used, 
therefore,  in  the  New  Testament  in  a  sense  unknown  among 
the  Greeks, 

But,  even  if  it  never  had  been,  by  the  Greeks,  applied  to 
any  beings,  but  the  Supreme  God,  or  human  ghosts,  we 
could  not  infer,  that  the  evangelists  uniformly  applied  it  to 
these  objects.  For  they  use  the  word  3£os  to  signify  Jeho- 
vah, a  being  most  strikingly  different  from  the  daipao^  fiz^wros 
and  the  deified  heroes  of  antiquity,  who  were  indiscrim- 
inately denominated  3{:oi. 

I  now  proceed  to  notice  a  further  objection  :  namely,  that 
evil  spirits  seem  never  to  have  had  such  power,  at  any  oth- 
er period  of  the  world,  or  at  any  other  place,  as  the  com- 
mon opinion  supposes  them  to  have  possessed  in  Judea,  at 
the  time  of  our  Saviour. 

This  objection  may  be  met,  either  by  admitting  or  deny- 
ing the  fact. 

I.  Let  the  fact  be  conceded,  that  demoniacal  possess- 
ions were  seldom  or  never  known,  but  in  the  land  of  Judea  ; 
and  at  the  time,  when  Christ  was  engaged  in  his  ministry 
on  earth. 

From  the  nature  of  the  case,  and  from  numerous  express 
declarations  in  scripture,  it  is  evident  that  there  is  perpetu*- 
al  hostility  between  the  interest  of  Christ,  and  that  of  Satan. 
The  nature  of  the  case  teaches  this,  because  the  grand  ob- 
ject of  the  one  is  to  promote  order,  virtue,  and  happiness ; 
that  of  the  other  to  promote  confusion,  vice  and  misery. 
I'he  declarations  of  scripture,  to  which  I  refer,  are  these. 
"  I  will  put  enmity  between  thee  and  the  woman,  and  between 
thy  seed  and  her  seed.  (Gen.  iii.  15.)  For  this  purpose, 
was  the  Son  of  God  manifested,  that  he  might  destroy  the 
works  of  the  devil.  (I.John  iii.  8.)  Again,  I  beheld  sa- 
tan,  as  lightning  fall  from  heaven."  This  last  is  termed,  by 
Bp.W^rburton,"a  strong  and  lively  picture  of  the  sudden  pre- 
cipitation of  the  prince  of  the  air,  from  the  place  wh^re  \n 


LECTURE    XXVI.  297 

had  so  long  held  his  usurpation,  hanging  like  a  pestilential 
meteor  over  the  sons  of  men."  The  empire  of  Ciirist,  it  is 
evident,  is  to  be  established  on  the  ruins  of  that  which  the 
malignant  spirit  began,  when  our  first  parents  vvcre  allured 
to  rebel. 

Now,  when  our  Saviour  came  to  open  his  dispensation  of 
grace  and  purity, — when  he  came  to  "  turn  men  from  dark- 
ness to  hght,  and  from  the  power  of  satan  to  God  ;" — when 
the  minds  of  men  were  to  be  redeemed  from  the  slavery  of 
prejudice  and  crimes,  it  was  to  have  been  supposed,  that 
whatever  power  over  the  bodies  of  men,  was  permitted  to  sa- 
tan, would  be  employed  with  peculiar  assiduity  and  viru- 
lence ;  as  it  is  said  in  the  apocalypse,  "  The  devil  is  come 
down  unto  you,  having  great  wrath  because  he  know- 
eth  he  hath  but  a  short  lime-"  Nor  is  it  improbable, 
that,  to  render  the  triumph  of  Christ  the  more  signal  and 
obvious,  restraints  on  infernal  malignity  and  power,  a  little 
previous  to  our  Saviour's  ministry,  might  have  been,  in  some 
degree,  diminished. 

But,  2ndly.  We  arc  undcrno  necessity  of  granting,  that 
demoniacal  possessions  were  confined  to  the  time  at  which 
our  Saviour  appeared  ;  or  even  that  they  were  more  fre- 
quent then,  than  previously. 

The  learned  writer  against  the  common  opinion  concern- 
ing dernoniacs,  not  onlj  acknowledges  this,  but  takes  much 
pains  to  prove  it.  With  respect  to  demoniacs,  says  he,  we 
meet  with  them  in  writings  of  the  greatest  antiquity,  partic- 
ularly in  jEschylus,  Sophocles  and  Eurypides,  They  oc- 
cur also  in  the  ancient  historians,  as  well  as  in  the  writings 
of  physicians.  With  respect  to  the  philosophers,  it  is  need- 
less to  appeal  to  the  testimony  of  particular  persons ;  for 
demonology  composed  a  very  eminent  part  of  the  Pythago- 
rean and  Platonic  philosophy.  That  possessions  were  sup- 
posed common  among  the  Jews,  is  evident  from  Josephus, 
who  speaks  of  persons  having  lived  many  ages  before  his 
time,  who  were  distinguished  for  their  skill  in  exorcism, 
^hat  possessions  were  not  confined  to  Judea,  is  futher  eyi- 
38 


■^.. 


'i!d&  LKCrURE    XXVI. 

dent  from  the  Acts  of  the  Apostles.  The  following  occui^ 
rence  happened  at  Ephesus,  "  Then  certain  of  the  vaga- 
bond Jews,  exorcists,  took  upon  them  to  call  over  them,  that 
had  evil  spirits,  the  name  of  the  Lord  Jesus."  The  univer- 
sality of  demoniacal  possessions  appears  from  Plutarch,  as 
quoted  by  MacKnight,  in  which  a  method  of  treating  them,, 
is  mentioned,  as  practised  by  most  nations. 

Now,  whether  such  methods  of  ejecting  daemons  were 
whimsical  or  not,  is  perfectly  immaterial  to  our  present  pur« 
pose,  which  is  to  show,  that  cases  of  supposed  possession 
were  not  peculiar  to  the  age  and  country  of  our  Saviour. 

It  may,  perhaps,  be  thought  a  very  strong  presumptioa 
against  this,  that  we  find  nothing  of  this  nature  at  the  pres- 
ent day.  If  evil  spirits  had  once  both  the  disposition  and 
the  power  to  enter  and  molest  human  bodies,  why,  it  may 
he  asked,  are  no  similar  effects  now  produced  ?  I  answer, 
that  our  inability  to  account  for  such  a  fact,  is  no  argument 
against  it.  We  are  unable  to  perceive,  why  some  wicked 
men  are  permitted  to  accomplish  their  designs,  while  others 
are  restrained  We  are  unable  to  show  why  the  plot  of  Ha- 
man  for  burying  in  ruins  all  the  captive  Jews,  was  rendered 
abortive,  while  that  of  Herod  for  murdering  the  infants  was 
suffered  to  take  effect.  We  are  unable  to  tell,  why  Paul 
was  rescued  from  the  forty  conspirators,  who  had  vowed 
his  destruction,  while,  on  Stephen  they  were  permitted  t© 
satiate  their  malice. 

But  though  our  inability  to  account  for  a  fact  asserted, 
does  by  no  means  disprove  the  assertion;  and  there  might 
be  reasons,  why  demoniacal  possessions  should  be  suffered 
at  one  period  and  not  at  another,  though  such  reasons  wert 
concealed  from  us,  the  remark  may  not  be  necessary  on  the 
present  occasion.  We  arc  able  to  assign  at  least  a  proba- 
ble reason  for  this  difference.  Since  the  coming  of  Christ, 
the  power  of  satan  over  the  human  mind  has  unquestiona- 
bly been  restrained.  The  moral  condition  of  those  coun- 
tries, in  which  pure  christionity  has  been  promulgated,  is 
changed  materially  for  the  better.     Now,  why  should  no; 


tEctuRE  xxvn.  i&B 

this  infiuencc  be  restrained,  as  well  in  regard  to  the  bodies, 
ias  the  minds  of  men  ?  And  why  should  not  the  triumph  of 
the  Saviour  be  made  apparent  in  both  cases?  If  the  com- 
mon opinion  be  correct,  it  has  been  apparent  in  both. 

A  further  objection  to  the  doctrine  of  real  possessions  is 
this.  St.  Paul  says,  in  the  8th  chap,  of  1.  Corin.  "  we 
know,  that  an  idol  is  nothing  in  the  world ;"  and  the  sam6 
idea  is  evidently  communicated  in  the  10th  chapter  ;  "  What 
do  I  say  then,  that  the  idol  is  any  thing  ?  But  this  I  say, 
that  the  things,  which  the  Gentiles  sacrifice,  they  do  sac- 
rifice unto  dasmons,  and  not  unto  God."  Now  it  is  asserted 
that  idols  and  daemons  are  the  same*  If  so,  we  have  the 
^ieclaration  of  St  Paul,  that  daemons  are  nothing  in  the  world. 
Consequently,  they  could  not  have  produced  those  effects 
•n  human  bodies,  which  have  been  usually  ascribed  to  them- 
Without  saying  any  thing  as  to  the  identity  of  idols  and 
daemons,  in  this  place,  which  is  however,  not  indisputable,  1 
observe,  that  the  objection  proves  too  much  for  those,  by 
whom  it  is  offered.  They  believe  that  daemons  are  the  souls 
•f  dead  men  ;  and  surely,  St.  Paul  did  not  mean  to  teach  the 
doctrine  of  annihilation,  by  saying  that  the  souls  of  dead 
men  are  nothing,  i.  e.  that  the  soul  has  no  existence  after 
death.  By  consequence,  the  expression  must  be  understood 
with  some  limitation.  When  the  Apostle  asserted,  that  an 
idol  is  nothing  in  the  world,  if  he  used  the  word  tidcolov^  as 
synonomous  with  ^ai^cuy^  he  must  have  meant  merely  that 
an  idol  is  no  god,  and  as  such  is  not  to  be  regarded.  That 
this  is  the  meaning  of  the  place,  expositors  seem  generally 
agreed.  It  is  thus  expounded  by  Doddridge,  Whitby,  Mac- 
Knight  and  Piscater. 

Again,  the  account,  given  of  the  damsel  at  Philippi,  is 
supposed  by  some  to  militate  with  the  common  ideas  of  the 
daemoniacal  possession.  The  account  is  this  :  "  It  came  to 
pass,  that  as  we  went  to  prayer,  a  certain  damsel,  possessed 
with  a  spirit  of  divination,  met  us.  The  same  followed 
Paul  and  us,  and  cried,  saying.  These  men  are  servants  oi 
.the  most  high  God,  which  show  unto  us  the  way  of  salva- 


to6 


LECTURE    XXVI. 


tion.  Paul,  being  grieved,  turned  and  said  unto  the  spirit, 
I  command  thee,  in  the  name  of  Jesus  Christ,  to  come  out 
of  her.  And  he  came  out  the  same  hour."  That  which 
our  translators  call  a  spirit  of  divination,  is  in  the  original 
nytv/Aa  7iv3w\os  spirit  of  Python.  Now,  Apollo,  it  is  well 
known,  has  frequently  the  epithet  pythius,  and  his  priestess 
at  Delphi  was  denominated  Pythia.  "  It  is  here  asserted 
then,"  saith  the  objector,  "  that  the  damsel  had  a  pythonic 
pirit,  or  the  spirit  of  Apollo.  But  who  can  believe  that 
either  the  sacred  writer,  or  St.  Paul  designed  to  assert  any 
connexion,  as  subsisting  between  this  disordered  person  and 
as  heathen  God  ?  Therefore,  the  meaning  must  be,  that  the 
person  in  question  was  insane,  and  that  her  insanity  was  of 
Such  a  kind,  as  was  usually  attributed  to  that  prophetic- 
spirit,  which  was  supposed  to  actuate  the  priestess  at  Del- 
phi ;"  and  if  So,  the  word  daemonized  may  be  used  with  sim- 
ilar latitude. 

Such  is  the  objection,  and  I  frankly  acknowledge,  that 
in  my  apprehension,  it  has  more  weight  than  any  other, 
brought  to  oppose  the  common  opinion.  Still  I  conceive  it 
is  not  insurmountable. 

I  concede  at  once,  that  the  sacred  writer  did  not  mean  to 
assert  any  connexion  between  the  disorderd  person  and  a 
heathen  god.  I  am  willing  to  allow  too,  thai  merely  the  cir- 
cumstance of  her  being  said  to  have  the  spirit  of  Python,  is  not 
sufficient  to  prove  her  a  demoniac.  That  she  was  such  how- 
ever, is  shown  by  other  circumstances.  Paul  commanded 
the  spirit  to  come  out  of  her,  and  it  came  out  the  same  hour, 
at  which  time,  her  masters  saw  that  the  hope  of  their  gain 
was'^one  :  that  they  should  no  longer  be  paid  for  her  sooth- 
saying, i.  e.  foretelling  future  events ;  the  power  of  doing 
which  could  not  surely  result  from  msanity,  or  from  bodily 
distemper. 

By  the  terms  spirit  of  Python,  the  sacred  writer  means 
merely  a  prophesying  spirit.  Whatever  reference  the  term 
once  had  to  Apollo,  by  long  use,  this  reference  seems  to 
have  been  lost.     Accordingly  Abp.  Potter  and  Scapula,  de- 


LECTURE    XXVI.  301 

fine  tiv&fov^  a  prophesying  daemon.  From  the  former  of 
these  auihors,  I  quote  the  following  remarks.  "  As  to  the 
origin  of  this  name,  there  arc  various  conjectures  :  the  most 
probable  of  which  seems  to  be,  that  it  it  was  taken  from  Ap- 
pollo  Pythias,  who  was  thought  to  preside  over  all  sorts  of 
divination,  and  afterwards  appropriated  by  custom  to  this 
species  :  for  so  we  find  a  great  many  words  of  general  sig- 
nification, in  time  made  peculiar  to  some  one  part  of  what 
they  signified  before.  To  give  one  instance  zvqapvos^  by 
the  ancient  Greeks,  was  applied  to  all  kings,  as  well  the 
just  and  merciful,  as  the  .cruel,  and  whom  we  now  call  tyran- 
nical :  but  in  more  modern  ages,  was  appropriated  to  the 
latter  sort,  and  became  a  name  of  the  greatest  ignominy  and 
detestation.  On  the  contrary,  words  of  a  more  narrow  and 
limited  sense,  have  sometimes  passed  their  bounds,  and  tak- 
en upon  them  a  more  general  and  unconfined  one  :  so  fiaw- 
Tiia,  which  at  first  signified  only  that  sort  of  prophesying, 
which  was  inspired  with  rage  and  fury,  being  derived  «7co 
Tov  (.laiycaSat,  from  being  mad,  came  at  length  to  be  a  gen- 
eral name  for  all  sorts  of  divination." 

To  those  of  you,  who  give  most  attention  to  this  subject 
the  following  idea,  perhaps,  at  this  moment  occurs ;  viz. 
that  the  wopd  daiuoyi^ou{;\os,  may  have  lost  some  part  of 
its  original  import,  as  well  as  the  phrase  ix^  *^  n-\iv.aa  7cv3oi-  os. 
And  why  may  we  not  suppose,  that  the  evangelists  had  as 
little  reference  to  any  evil  spirits,  when  they  used  the  for- 
mer, as  the  writer  of  the  acts  had  to  Apollo,  when  he  used 
the  latter  ? 

This  1  conceive  to  be  exhibiting  the  objection  in  the 
strongest  possible  light.  To  which  my  answer  is  this.  I  do 
not  consider  the  doctrine  of  real  possessions,  as  proved 
merely  by  the  circumstance,  that  the  persons  in  question 
are  said  to  be  daemonized,  or  to  have  daemons ;  but  chiefly 
by  the  manner,  in  which  they  are  addressed  by  our  Saviour, 
by  their  conduct,  and  by  the  remarks,  which  the  evangelists 
make  on  the  subject,  all  which  will  be  more  jiarticularly 
considered  hereafter. 


30^  tEOTl/RE  XXVS. 

At  present  1  proceed  to  notice  another  objection,  which  is, 
that  the  common  belief  concerning  demoniacs  is  attended 
with  dangerous  consequences.  "  Endless  superstitions,'^ 
says  Mr.  Farmer,  "  hath  the  doctrine  of  possessions  gene- 
rated among  mankind."  It  is  further  asserted  to  be  incon- 
sistent with  those  ideas  of  divine  government,  which  are 
clearly  revealed  in  scripture,  and  even  with  the  proof  of 
revelation  by  miracles. 

I.  The  doctrine  is  said  to  have  produced  endless  super- 
stitions.— That  there  have  been  many  superstitions,  which* 
without  this  doctrine,  would  not  have  existed,  maybe  safely 
allowed.  But  the  abuse  of  any  assertion,  or  doctrine,  does 
by  no  means  prove  its  falsity.  It  is  not  easy  to  mention 
any  doctrine,  whether  of  natural  or  revealed  religion,  which 
has  not  been  abused.  I  knovv  not  whether  there  would  be 
any  superstition,  existing  in  the  world,  were  there  no  belief 
in  God,  and  a  divine  providence.  But  would  this  be  a  good 
argument  in  favor  of  atheism  ?  Perhaps  no  law  was  ever 
enacted,  which  has  not  been  abused.  Perhaps  no  system  of 
education  was  ever  adopted,  of  which  some  persons  have  not 
made  a  bad  use.  As  Christianity  itself  is  not,  so  neither  is 
any  particular  view  of  Christianity,  answerable  for  those  ab- 
surdities or  crimes,  which  do  not  flow  from  it  by  legitimate 
consequence. 

II.  It  is  said,  that  the  doctrine  of  possessions  is  inconsist- 
ent with  those  ideas  of  divine  government,  which  are  clear-' 
ly  revealed  in  scripture ;  in  which  ideas  it  is  implied,  that 
God  is  alone  the  Governor  of  the  world ;  for  the  opinion  in 
question,  it  is  asserted,  seems  to  allow  the  existence  of  oth- 
er beings,  able  to  oppose  him,  and  disconcert  his  purposes. 

I  answer,  that  this  objection  can  have  no  weight  in  appli- 
cation to  any  denomination  of  christians  now  in  existence. 
Against  the  ancient  Manicheans,  who  believed  the  eternity 
of  an  evil  prince,  it  would  have  been  forcible^  because 
they  supposed  this  evil  being  not  completely  under  the  con- 
trol of  the  good  being.  But  those  who  embrace  the  com« 
inon  opinion  as  to  demoniacs,  do  not  suppose  that  daemons 
are  less  under  the  divine  control,  or  less  dependent  on  God, 


i.E€TURE    XXVI.  303 

than  wicked  men.  The  latter  habitually  break  the  divine 
laws,  oppose  the  benevolent  purposes  of  God's  government, 
and  produce  great  disorder  and  misery  on  earth.  Now,  if 
this  is  not  inconsistent  with  those  ideas,  which  the  scripture 
give  us  of  the  divine  supremacy,  neither  is  that  doctrine, 
which  attributes  similar  effects  to  spirits  of  a  more  elevated 
rank. 

If  the  supremacy  of  God  is  not  impaired,  when  a  passion- 
ate man  inflicts  such  a  \vound  on  his  neighbor,  as  injures 
his  health,  or  produces  delirium,  neither  would  it  be  im- 
paired, if  the  same  effects  were  produced  by  an  invisible 
daemon. 

Though  the  scriptures  uniformly  represent  the  Deity  as 
presiding  over  the  Universe,  and  every  other  creature  as 
absolutely  under  his  control,  they  are  no  less  uniform  in  de- 
claring, that  the  government  which  God  maintains,  is  car- 
ried on  through  a  great  variety  of  means  and  subordinate; 
agents.  Angels  are  employed  for  purposes  both  of  grace 
and  severity.  By  an  angel  was  David  punished  for  num- 
bering the  people.  By  an  angel  was  destroyed  the  vast 
Assyrian  army.  The  angels  of  the  Lord  encamp  about 
his  saints.  '^  They  are  all  ministering  spirits,  sent  forth  to 
minister  to  them,  who  shall  be  heirs  of  salvation."  To  pro- 
mote the  same  general  object,  but  in  a  capacity  more  hum- 
ble and  confined,  he  employs  virtuous  men.  Men  of  a  dif- 
ferent character  exist  under  his  government,  and  are  by  no 
means  inactive.  Even  them  too,  he  often  employs,  in  ful- 
filling the  purposes  of  his  infinite  wisdom  :  not  by  impell- 
ing them  to  sin, — not  by  infusing  into  them  evil  desires  ;  but 
by  overruling,  to  the  best  purposes,  those  actions,  which, 
without  such  impulse  or  infusion,  they  choose  to  perform. 

Now,  if  there  be  vicious  beings,  of  a  rank,  superior  to  men. 
it  is  strikingly  analogous,  that  they  too  should  be  suffered  to 
exhibit  their  characters,  i.  e.  to  perform  vicious  actions,  and 
that  these  actions  should  be  so  restrained  and  overruled,  as 
io  advance  ihose"1?ffr  designs,  which  it  wrjs  Jhoir  tendencv" 
1*0  impede,  or  render  abortive^ 


304  LECTURE    XXVI. 

But  III.  The  doctrine  of  demoniacal  possessions  is  said 
to  be  inconsistent  with  the  proof  of  divine  revelation,  which 
arises  from  miracles.  For  if  evil  spirits  can  produce  such 
effects,  as  this  opinion  ascribes  to  them,  how  can  we  be 
certain,  thai  any  system  of  reHgion  is  of  divine  origin,  mere- 
ly because  it  is  accompanied  by  miracles. — To  this  I  reply, 

I.  That  from  the  perfections  of  God,  and  from  facts,  re- 
corded in  scripture,  we  may  be  confident,  that  no  invisible 
agent  will  ever  be  permitted  to  exhibit  such  works  in  favor 
of  falsehood,  as  are  not  accompanied  with  greater  works  in 
favor  of  the  truth.  We  can  by  no  means  imagine,  that  God 
would  remove  restraints  from  invisible  agents,  with  inten- 
tion, that  men  should  be  deceived.  If,  therefore,  visible 
effects  are  permitted,  contrary  to  the  established  course  of 
events,  with  design  to  confirm  a  lie,  we  may  be  confident, 
that  greater  effects  will  be  produced,  by  which,  such  proof 
will  be  counteracted. — Accordingly  we  find,  that  when  the 
magicians  entered  into  contest  with  Moses,  and  either  per- 
formed real  miracles  by  infernal  influence,  or  practised 
legerdemain  with  great  dexterity,  he,  by  the  finger  of  God, 
was  enabled  to  cover  with  shame,  those,  who  instituted  the 
competition. 

II.  There  is  another  criterion  of  very  great  value;  I 
mean  the  moral  tendency  of  those  doctrines,  in  favor  of 
which  the  miracles  are  wrought.  No  external  evidence 
wonid  be  suflicient  to  convince  us  of  the  divine  origin  of  a 
system,  enjoining,  or  decidedly  allowing  immorality. 

But  the  objection,  which  we  are  now  considering,  wheth' 
er  brought  against  revelation,  or  against  that  particular  te- 
net, which  implies  the  influence  of  demons,  is,  I  apprehend 
'of  very  little  practical  importance.  For,  there  is  not  prob- 
ably a  person  on  earth,  tolerably  enlightened,  who  would 
reject  Christianity,  if  once  convinced,  that  those  miracles, 
recorded  in  the  Gospel,  were  in  fact  wrought.  Persons 
may  pretend  to  disbelieve,  and  some  do  disbelieve,  that  the 
miracles  attributed  to  Christ,  were  ever  wrought;  but  for 
many  centuries,  no  infidel,  after  acknowledging  these,  ha^ 


LECTURE   XXVI.  jMb 

rejected  the  Gospel.  Such  an  absurdity,  after  all  the  proof, 
which  has  been  given  of  the  benign  influence,  which  Christi- 
anity has  on  the  human  character,  will,  it  is  probable,  never 
again  be  witnessed. 

But  suppose  you  were  to  meet  a  person,  of  so  extraordi- 
nary a  cast  of  mind,  as  to  allow  the  truth  of  evangelical 
history,  so  far  as  it  relates  to  the  expulsion  of  daemons  by 
our  Saviour,  and  yet  professed  himself  wholly  uncertain, 
as  to  the  moral  character  of  Christ,  and  whether  his  mirac- 
ulous powers  were  derived  from  above  or  beneath.  Con- 
cerning the  moral  character  of  possessing  daemons,  he  could 
have  no  doubt.  Their  malignity  was  rendered  sufficiently 
plain,  by  the  sufferings,  which  they  occasioned,  and  by  the 
torments,  which,  they  acknowledged,  were  in  reserve  for 
ihcm.  The  interest  of  Christ,  it  is  evident,  *was  opposite 
to  theirs.  To  those,  whom  they  afflicted,  he  restored  san- 
ity, both  of  body  and  intellects.  Our  Saviour  himself  show- 
ed the  absurdity,  as  well  as  impiety,  of  the  opinion,  that 
he  cast  out  daemons  by  infernal  influence.  "  If  satan  cast 
out  satan,  he  is  divided  against  himself:  how  then  shall  his 
kingdom  stand  ?"  With  such  an  objector,  as  we  haVe  sup- 
posed, you  have  nothing  further  to  do,  than  to  ask,  whether 
it  be  a  matter  of  uncertainty,  that  the  opposite  of  darkness 
is  light ;  and  the  opposite  of  malignity,  is  benevolence  ? 
Whether  a  person  in  league  with  the  powers  of  darkness, 
would  have  done  more  towards  enlightening  this  world, 
not  only  than  any  individual,  whether  prince  or  philoso- 
pher, but  incomparably  more,  than  all  uninspired  men  of 
every  age?  Whether  a  person,  whose  character  was  that 
ef  consummate  falsehood,  deceit,  and  impiety,  as  the  char^ 
acter  of  Jesus  must  have  been,  if  he  wrought  miracles  by 
infernal  power,  would  have  set  himself,  summis  viribus^ 
against  every  vice,  every  prejudice,  and  corrupt  propensi- 
ty t  and,  while  he  exhibited,  in  his  own  life,  unparalleled 
and  untarnished  purity,  he  would  have  communicated  to 
the  world,  a  system  of  religion,  which  was.  never  embraced 
by  a  nation,  a  community,  or  an  individual,  withput  produ* 
39 


30t 


I-ECTURE  XXVI. 


cing  an  extraordinary  measure  of  happiness  and  virtue ;  a 
religion,  whose  votaries  are  the  excellent  of  the  earth,  just 
in  proportion,  as  they  honor  its  author  and  conform  to  his 
precepts  ? 

But  you  will  never,  I  am  confident,  have  occasion  to  re* 
sort  to  this  reasoning.  You  will  never  meet  a  person,  whoj 
after  being  convinced,  that  Christ  wrought  the  miracles, 
which  are  attributed  to  him,  will  deny  the  truth  and  divinity 
of  the  Gospel.  Whenever  he  acknowledges,  that  Jesus  did 
eject  daemons,  no  doubts  will  be  pretended,  whether  it  were 
done  by  Beelzebub,  or  by  the  finger  of  God. 

Now  if  a  vast  majority  of  christians,  far  from  being  stum- 
bled at  the  doctrine  of  daemoniacal  possessions,  believe 
Christianity  the  more  firmly  on  account  of  that  power, 
which  Christ  displayed  in  counteracting  them :  and  if  in- 
fidels do  never  reason  in  the  manner,  which  the  objector 
supposes,  and  if  they  did,  could  be  answered  with  perfect 
facility,  how  little  ground  does  this  objection  afford  for  dis-*. 
carding  the  opinion,  usually  received  ? 


LECTURE  XX  Vn. 


071  Demoniacs, 

It  is  my  present  object  to  consider  some  of  those  pas- 
sages  in  the  New  Testament,  which  relatejto  daemoniacal  pos- 
sessions ;  that  we  may  the  better  judge,  whether  they  can 
be  reconciled  with  the  opinion,  that  nothing  more  is  meant, 
than  bodily  distempers. 

In  giving  an  account  of  our  Saviour's  preparing  his  twelve 
apostles,  for  their  ministry,  St.  Mark  uses  the  following 
language,  "•  And  he  ordained  twelve,  that  they  should  be 
with  him,  and  that  he  might  send  them  forth  to  preach,  and 
to  have  power  to  heal  sicknesses,  and  to  cast  out  daemons." 
Here,  you  perceive,  that  the  ejection  of  daemons  is  clearly 
distinguished  from  the  cure  of  diseases.  Now,  if  dasmon- 
ized  persons  were  merely  under  the  influence  of  natural  dis- 
orders, why  should  the  sacred  historian  make  this  distinc- 
tion ?  On  this  supposition,  it  is  very  evident,  that  the  latter 
clause  conveys  no  new  idea  at  all :  it  only  reiterates  part  of 
what  had  just  been  asserted.  Say,  if  you  please,  that 
daemonized  persons  had  a  particular  kind  of  disorder.  Be 
it  so.  The  language  will,  however,  be  precisely  similar  to 
th-is,  "  He  sent  them  forth  to  cure  sicknesses,  and  to  cure 
fevers."  What  conceivable  need  is  there  for  adding  the  la? 
ter  clause  ? 


308  LECTURE    XXVIl. 

In  the  Gospel  of  St.  Luke,  we  find  observed  the  same  dis- 
tinction between  those,  who  were  daemonized  and  those  who 
were  sick  ;  for  he  speaks  of  "  certain  women,  who  had  been 
healed  of  evil  spirits  and  infirmities :"  and  when  the  twelve 
disciples  were  actually  sent  forth,their  commission  was  couch- 
ed in  similar  language ;  "  Then  he  called  his  twelve  disci- 
ples together,  and  gave  them  power  and  authority  over  all 
daemons  and  to  cure  diseases."  Further,  Jesus  said  in  re- 
lation to  Herod,  "  Go  and  tell  that  fox.  Behold  I  cast  out 
daemons,  and  do  cures.'' 

Now,  let  it  be  considered,  that  whatever  be  the  truth,  as 
to  daenloniacal  possessions,  the  Jews,  in  our  Saviour's  time, 
did  believe  in  them.  And  is  it  not  extremely  evident,  that 
the  language^  which  our  Saviour  used,  was  calculated  to  con- 
firm them  in  their  opinion  ?  The  sentiment  if  true,  is  an 
error  of  no  inconsiderable  magnitude.  According  to  the 
ideas  of  our  opponents,  it  is  an  error  of  great  magnitude. 
It  has  filled  the  world,  they  tell  us,  with  various  kind?  of  su- 
perstition. It  is  inconsistent  with  scriptural  ideas  of  divine 
Supremacy,  and  even  with  that  proof  of  revelation,  which 
arises  from  miracles.  But  if  this  be  true,  our  Saviour 
must  have  known  it,  as  well  as  the  gentlemen,  who  make 
these  remarks.  Is  it  not  then  surprising,  that  he  said  noth- 
ing to  correct  the  error?  But  he  did  more,  than  barely  to 
leave  them  in  quiet  possession  of  the  opinion  :  he  did  much, 
it  would  seem,  to  establish  it.  This  will  further  appear 
from  other  passages.  The  following  account  is  given  us  by 
St.  Luke»  "  When  he  came  forth  to  land,  there  met  him 
out  of  the  city  a  man,  which  had  daemons  a  long  time,  and 
ware  no  clothes,  neither  abode  in  any  house,  but  in  the 
tombs,  when  he  saw  Jesus,  he  cried  out  and  fell  down  be- 
fore him,  and  with  a  loud  voice  said,  what  I  have  to  do  with 
thee,  Jesus,  thou  Son  of  God,  most  high?  I  beseech  thee, 
torment  mc  not.  For  he  had  commanded  the  unclean  spir- 
it to  come  out  of  the  man.  For  often  times  it  had  caught 
him;  and  he  was  kept  bounflKwith  chains,  and  in  fetters; 
and  he  brake  the  bands,  and  was  driven  of  the  daemon  into 


LECTURE  XXV«.  309 

the  wilderness.     And  Jesus  asked  of  the  daemon.  What  is 
thy  name  ?     And  he  said  Legion,  because  many  daemons 
had  entered  into  him.     And   they  besought  him,  that  he 
would  not  command  them  to  go  out  into  the  deep.     And 
there  was  an  herd    of  many  swine,  feeding  on  the  moun- 
tain, And  they  besought  him,  that  he  would  suffer  them  to  en- 
ter into  them :  and  he  suffered  them.     Then  went  the  dae- 
mons out  of  the  man  and  entered  into  the  swine.     And  the 
herd  ran  violently  down  a  steep  place  into  the  lake,  and 
were  choaked."     Here, you  will  observe,  the  daemon  is  rep- 
resented,   as  speaking  repeatedly,    and   as   offering  a  re- 
quest.    If  the  daemoniac  were  under  the  influence  merely  of 
a  bodily  distemper,  what  was  it,  which  asked  permission  to 
enter  the  swine?     Was  it  the  distemper?     The  very  idea 
is  absurd.     Was  it  the  man  himself?    "  Yes,  replies  an  op- 
ponent, he  fancied  himself  possessed  by  an  evil  spirit,  and 
believed  that  the  spirit,  through  the  medium  of  his  organs, 
made  this  request."  There  would  be  plausibility  in  this  reply, 
but  for  the  two  following  considerations  ;  1.  If  such  were  the 
fancy  of  the  insane  person,  why  slmnjdour  Saviour,  who  came 
to  diffuse  truth,  and  not  to  establish  errors,  use  such  language, 
as  was  obviously  calculated  to  leave  this  impression^on  all 
present,  that  daemons  were  concerned  in  the  case  ?     Th«t  his 
words  are  thus  calculated  I  need  not  assert,  after  having 
read  them. 

II.  The  request  was  granted.  "  Then  went  the  dae- 
mons out  of  the  man,  and  entered  into  the  swine."  Surely 
this  was  not  the  daemoniac ;  for  he,  at  this  time,  was  cured. 
Yet,  whatever  it  was,  it  was  the  same,  which  asked  ine  lib- 
erty. It  was  therefore,  neither  the  man,  nor  the  distemper. 
The  inference  seems  undeniable.  1  therefore  repeat  the 
question,  which  has  been  proposed.  Why  did  our  Saviour 
and  the  evangelists,  use  such  language,  as  tended  to  confirm 
a  popular  error,  especially  if,  as  many  assert,  the  error  tends 
to  produce  extensive  mischief?  Or  rather,  can  it  be  sup- 
posed that  they  did  so  ? 

To  this  inquiry  the  opponents  of  the  doctrine  under  ex- 


*31fe»  LECTURE    XXVll. 

amiiiation  reply,  "  That  it  is  no  unusual  thing  for  all  sort* 
of  persons,  and  particularly  with  the  divinely  commissioned 
instructors  of  mankind,  to  adopt  the  popular  language,  with- 
out designing  to  countenance,  the  opinion,  on  which  the  lan- 
guage was  originally  founded."  In  proof  of  this,  they  tell 
us,  that  the  sacred  writers  speak  of  the  rising  and  setting 
of  the  sun,  though  the  succession  of  a  day  and  night  is  well 
known  to  proceed  not  from  the  revolution  of  the  sun,  but  of 
the  earth. 

In  answer  to  this  I  observe,  that  tliere  are  three  cases, 
in  which  popular  language,  founded  on  false  opinion,  may 
be  adopted.  1.  When  it  is  difficult  to  change  the  popular 
phraseology,  and  when  the  error,  on  which  it  is  founded,  is 
of  no  importance.  This  applies  to  passages  of  scripture,  in 
which  the  sun  is  said  to  rise  and  set,  and  to  rejoice  in  run- 
ning his  race.  It  is  so  difficult  to  alter  this  phraseology, 
that  philosophers  have  not  attempted  it.  They  speak  of  the 
sun  passing  through  (he  Zodiac,  and  of  the  sun's  rising 
and  setting,  with  as  much  constancy,  as  the  common  peo- 
ple. The  error  so  far  as*  morality  or  religion  is  concerned, 
is  perfectly  innocent.  The  system  of  Copernicus  has  done 
nothing  towards  rendering  the  obligations  of  virtue,  either 
stronger  or  wcak<?r. 

2.  Popular  language,  though  founded  in  error,  may  be 
U9<?d,  when  its  original  import  is  no  longer  restrained  ;  as  a 
vile  person  may  be  termed  a  villain,  though  we  have  no 
refei'ence  to  the  tenure  of  land ;  and  a  person  of  vivacity 
may  be  called  sprlghtl}^,  though  we  have  no  belief  in  the 
existence  of  sprights.  For  this  reason  as  we  have  endeavor- 
ed to  show,  the  writer  of  the  Acts  was  justified  in  saying  of 
the  damsel  at  Phillippi,  that  she  had  iivtv^a  tiv&mvos^ 
though  he  had  no  belief,  that  she  was  inspired  by  Apollo. 
The  phrase,  we  believe,  had  lost  its  primitive  reference,  and 
expressed  nothing  more,  than  the  term,  prophesying  spirit. 

But,  3.  The  case  is  widely  diffi^rent,  when  popular  lan- 
guage is  used  under  such  cii"Gumstances,  as  render  it  proba- 
ble, and  almost  certain,  that  persons,  who  hear,  Avil!  be  ton*- 


JUBCTURE    XXVU.  -311 

iirmecl  in  dangerous  errors.  Now,  the  belief  of  daemoniacal 
possessions,  is  by  those,  who  reject  it,  considered  an  rrror 
of  gpcat  magnitude,  and  of  a  tendency,  extremely  mischiev- 
ous. Why  then,  I  repeat  it,  if  oup  Saviour  and  the  evcingel- 
istswere  of  the  same  opinion,  did  they  use  such  lanj^uage, 
as  tended  directly  to  establish  the  error? 

The  answer,  which  has  been  given,  you  perceive  is  by  no 
means  satisfactory,  because  the  two  cases  compared  are  so 
extremely  different. 

Nor  does  it  appear,  that  our  Lord  and  the  evangelists 
were  under  any  necessity  of  using  the  popular  language, 
that  conveyed  a  wrong  idea.  It  was  as  easy  to  say  of  per- 
sons, that  they  were  insane  or  disordered,  as  to  say,  that 
ihcy  were  daemonized.  When  Christ  commissioned  his 
apostles,  if  he  designed  to  give  them  authority  to  cure  dis- 
eases only,  it  was  perfectly  easy  to  stop  at  that  sentence, 
which  imparted  this  power.  It  is  not  conceivable  on  this 
ground,  Viat  the  mention  of  demons  was  necessary.  If  they 
had  received  authority  to  cure  diseases  in  general,  it  is  in- 
credible, that  they  should  have  scrupfed,  in  relation  to  any 
particular  disease,  whether  it  came  within  their  commission. 

If,  therefore  demoniacal  possessions  were  only  a  species  of 
disorder,  it  seems  to  have  been  wholly  unnecessary  to  men- 
lion  it  distinctly.  On  a  certain  occasion,  there  came  to 
Christ  a  man  kneeling  down,  and  saying,  "  Lord,  have  mer- 
cy on  my  son,  for  he  is  lunatic,  and  sore  vexed."  St. 
Matthew  goes  on  to  say,  in  a  following  verse,  that  the  dasmon 
departed  out  of  him.  Now,  as  the  father  was  contented  to  call 
his  son  a  lunatic,  it  cannot  be  pretended,  I  think,  that  the 
evangelist  was  under  any  necessity  of  calling  him  a  daemo- 
niac.  And  that  he  did  so,  clearly  proves,  that  in  his  opin- 
ion the  latter  term  was  better  of  the  two;  i.  e.  that  a  dae- 
mon was  concerned  in  producing  the  disorder. 

A  similar  observation  may  be  made  in  regard  to  many 
other  passages.  For  instance,  had  it  been  difficult  for  the 
5acrcd  writers  to  avoid  the  popular  appellative,  when  speak- 
ing of  persons,  having   thai:  particular  species  of  disorder. 


312  LBCTCRE   XXVH. 

called  possession  ;  yet  surely  it  was  not  necessary  to  assert, 
that  the  daemons  spake,  that  they  exhibited  fears  of  being 
tormented,  and  that  they  asked  permission  to  pass  from  one 
animal  body  into  another. 

With  design  to  remove  the  difficulty,  which  we  are  no-w 
considering,  it  has  been  said,  that  Christ  and  his  apostles  re- 
ceived no  commission  to  instruct  men  in  the  nature  of  dis- 
eases. They  found  men  under  the  influence  of  various  disor- 
ders, either  of  body  or  mind.  Some  of  these  disorders  were 
attributed  to  evil  spirits.  Whether  the  disorders  did  thus 
originate,  or  not,  was  a  question  which  neither  Christ  nor 
his  apostles  were  commissioned  to  determine. 

I  answer,  that  our  only  way  of  knowing,  what  Christ  was 
commissioned  to  teach,  is  to  consider  what  he  did  in  fact 
teach.  If  then  Christ  did  not  teach  any  thing,  as  to  the 
cause  of  those  disorders,  denominated  possessions,  it  is  in- 
deed certain,  that  he  had  no  commission  to  do  it.  But  that 
you  perceive  is  the  very  point  at  issue.  The  respondent, 
then,  endeavors  to  remove  an  objection,  by  assuming  th* 
truth  of  that,  against  which  the  objection  is  made. 

Besides,  I  have  endeavored  to  show,  that  our  Saviour  and 
the  evangelists  used  such  language,  as  was  calculated,  if  the 
doctrine  of  daemoniacal  possession  be  falfee,  to  confirm  the 
the  Jews,  in  an  important  error.  Is  it  a  sufficient  answer  to 
say,  that  they  were  not  commissioned  to  do  otherwise?  Is 
a  special  commission  requisite  to  authorize  men  not  to  use, 
such  language,  as  can  hardly  fail  of  confirming  or  produc- 
ing false  opinions  ?  I  should  apprehend,  that  whatever  scru- 
ples were  entertained  in  the  case,  would  be  against  the  use^ 
and  not  against  the  omission  of  such  language. 

As  a  further  proof  of  the  common  opinion,  we  may  men- 
tion those  passages  in  sacred  history,  which  assert,  that 
the  dasmons  knew  Christ.  Luke  iv.  34.  "  And  in  the  syn- 
agogue, there  was  a  man,  who  had  a  spirit  of  an  unclean 
daemon,  and  cried  out  with  a  loud  voice,  saying,  l^t  us 
alone.  What  have  we  to  do  with  thee,  thou  Jesus  of  Naza- 
Feth."— Mark  1.  34.  "  And  he  healed  many,  that  were  sick 


LECTURE   XXVII.  31S 

of  diverse  diseases,  and  cast  out  many  daemons  ;  and  suffer- 
ed not  the  daemons  to  speak  because  they  knew  him." 
Now,  what  reason  can  be  imaj^ined,  why  persons,  under 
the  influence  of  natural  insanity,  should  have  more  know- 
ledge of  Christ,  than  others,  in  quiet  exercise  of  their  ra- 
tional powers  ? 

I  ask  your  attention  to  the  following  passage  in  the 
evangelical  history.  When  Jesus  had  rebuked  the  evil 
spirit,  who  had  uttered  his  name,  it  is  said,  that  "  he  came 
out  of  hitn,  and  hui't  him  not."  How  extraordinary  is  this 
remark,  if  nothing  is  here  meant,  but  a  natural  disorder! 
Does  it  usually  hurt  men  to  be  free  from  diseases?  Is  it 
strange,  that  a  man  should  be  no  worse  for  being  restored 
to  health  ?  Is  it  probable,  that  a  writer,  under  the  influence 
of  inspiration  or  of  common  sense,  should  suppose,  that  any 
reader  stood  in  need  of  such  information  ?  But,  if  we  adopt 
the  common  opinion,  as  to  possessions,  this  is  perfectly  in- 
telligible. For,  on  another  occasion,  when  our  Lord  had 
commanded  a  dumb  and  deaf  spirit  to  come  out  of  an  afflic- 
ted person,  "  the  spiiit  cried  and  rent  him  sore,  and  came 
out  of  him ;  and  he  was  as  one  dead,  insomuch,  that  many 
said,  he  is  dead."  Now,  if  evil  spirits,  on  leaving  the  bod- 
ies of  those,  whom  they  had  afflicted,  sometimes  exercised 
their  malignity  in  augmenting  the  sufferer's  pains,  it  was 
perfectly  natural,  that  the  evangelist  should  notice  an  in- 
stance, in  which  nothing  of  this    was  suffered  to  take  place. 

But  the  passage  is  much  to  our  purpose,  if  viewed  in 
another  light.  It  is  said,  that  the  "  spirit  cried  out,  and  rent 
him  sore,  and  came  out  of  him."  If  the  term  spirit  is  not 
here  to  be  taken  literally,  it  must  mean  either  the  disorder 
or  the  man  himself.  But  taking  either  of  these,  as  the 
meaning,  there  will  be  no  sense  in  the  passage.  In  one  case 
it  will  be,  the  disease  cried  out;  in  the  other,  the  man  came 
out  of  himself! 

Again,  the  words  of  our  Saviour  tchis  apostles,  when  re- 
turned from  their  mission,  well  deserve  our  notice.  "  And 
the  seventy  returned  with  joy  saying,  Lord,  even  the  dae- 

40 


314  LECTURE    XXVII. 

mons  are  subject  io  us,  through  thy  name.  And  he  said,  1 
beheld  satan  as  hghtning  fall  from  heaven."  This  answer 
of  our  Sa\  iour,  taken  in  connexion  with  the  address  of  the 
disciples,  sr'ems  clearly  to  suggest  this  idea,  that  there  is  an 
important  relation  between  the  cure  of  demoniacs  and  the 
i'aliing  of  satan;  that  the  former  implied  the  diminution  of 
infernal  influence. 

i  have  now  laid  before  you  the  most  obvious  arguments 
in  favor  of  the  doctrine  of  demoniacal  possessions;  together 
wiih  most  of  the  ol/jections,  which  are  made  to  it.  There 
is  one,  however,  which  has  been  intentionally  reserved  for 
this  place. 

'Ihe  common  opinion,  it  is  said,  has  an  ill  influence  on  the 
success  of  Christianity,  which  may,  in  some  instances,  be 
disbelieved  on  this  account. 

I  answer,  that  if  the  opinion  is  not  supported  by  scripture, 
if  is  doubtless  to  be  rejected.  If  it  is  thus  supported,  we 
have  no  right  to  expunge  or  conceal  it,  for  the  purpose  of 
conciliating  infidels  or  sceptics.  Those,  who  reject  Chris- 
tianity, must  abide  the  result.  That  the  doctrine  contains 
nothing  abhorrent  from  reason,  and  nothing  of  course, 
which  ought  to  produce  scepticism  as  to  Christianity,  I  en- 
deavored to  show  in  the  first  lecture.  To  reduce  Christian- 
ity to  the  taste  of  mankind,  has  often  been  assayed;  but 
with  too  little  success  to  encourage  a  repetition  of  the  ex- 
periment. 

The  present  attempt,  1  apprehend,  however,  is  really 
calculated  to  produce  that  scepticism,  which  it  aims  at 
preventing. 

Suppose,  for  instance,  you  meet  a  deist,  who  informs 
you,  that  one  important  reason,  why  ho  disbelieves  the  gos- 
pel, is,  the  extraordinary  accounts,  there  given  of  the  influ- 
ence of  daemons  on  human  bodies.  You  oflTer  to  remove 
the  difficulty,  by  telling  him,  that  you  believe  as  little  of 
that  as  he  does;  informing  him,  at  the  same  time,  that, 
though  much  is  said  of  daemons  in  the  New  Testament,  our 
Lord  and  the  evangelists,  prudently  accommodating   them- 


bBCTURK   XXVII.  315 

selves  to  the  prejudices,  which  then  prevailed,  meant  noth- 
ing more  than  natural  disorders.  He  refers  you  to  partic- 
ular places,  showing,  that  these  diemoiis  are  treated,  as  liv, 
ing  agents, — that  they  are  said  to  speak,  to  tell  who  Jesus 
was,  to  ask  permission  to  go  from  one  animal  body  into 
another,  and  to  speak  of  a  time,  when  they  shall  be  tormen- 
ed  You  acknowledge,  that  all  this  is  true;  but  endeavor 
to  convince  him,  that  it  implies  nothing  inconsistent  witli  the 
most  perfect  integrity  and  virtue.  Of  this,  I  think,  you 
would  not  easily  convince  him.  But,  if  you  should,  and  he 
should  feel  himself  pressed  with  those  abundant  and  various 
proofs,  which  support  the  gospel,  he  would  find  much  relief 
in  the  very  idea,  which  you  had  conveyed  ;  he  would  say, 
If  the  New  Testament  writers  use  language  with  such  ex- 
traordinary freedom, — if  they  make  such  amazing  conces- 
sions to  the  prejudices  and  errors  of  men,  no  person  can 
have  any  distinct  view  of  what  was  in  fact  their  mean- 
ing ; — no  one  can  be  certain,  when  they  relate  things,  as 
they  were  in  truth,  and  when  they  relate  them,  as  they  ap- 
peared to  vulgar  and  prejudiced  minds. — Such  would  un- 
questionably be  the  success  of  your  experiment. 

I  am  far  from  asserting,  that  Christianity  could  not  be 
proved,  if  the  opinion  in  question  were  assented  to.  Its  ev- 
idences are  so  numerous,  strong  and  vai-ious,  that  if  something 
were  taken  away,  there  would  still  be  enough  to  ensure  as- 
sent from  the  upright  and  impartial.  But  it  cannot  be  de- 
nied, that  the  opinion,  under  consideration,  if  proved,  (as  it 
never  can  be,)  would  envelop  revealed  religion  in  so  dense 
a  mist,  as  to  take  much  from  that  distinctness,  with  which 
its  various  objects  are  otherwise  viewed.  Nor  have  I  any 
doubt,  that  the  number  of  infidels  and  indifferent  belivers 
would  be  rendered  somewhat  greater,  than  it  is  at  present." 

The  lecture  will  be  closed  with  some  remarks  of  a  practi- 
cal nature. 

I.  It  ought  to  excite  our  gratitude,  that  all  vicious  and 
malignant  spirits  are  under  the  control  of  a  benevolent,  wise, 
and  powerful  being. 


316^  LECTURE  XXVn. 

The  state  of  human  society  would  be  most  unhappy,  were 
no  restraints  imposed  on  the  passions  of  men.  Even  now, 
deeds  of  the  greatest  brutality,  malice,  and  ferocity  are 
sometimes  witnessed.  Yet,  the  restraints,  imposed  by  mo- 
rality and  civil  government,  are  almost  without  number. 
"What  then  would  be  the  condition  of  man,  if  these  were  uni' 
versally  removed  !  Hence  we  learn  to  appreciate  the  bless- 
ings of  good  government.  But,  those  spirits,  whose  exis- 
tence the  scriptures  so  clearly  assert,  are  superior  to  man. 
They  far  exceed  him,  both  in  power  and  malignity;  and, 
but  for  the  gracious  and  unremitting  providence  of  God, 
would  render  this  earth  a  scene  of  universal  and  indescriba- 
ble desolation  and  horror. 

II.  Though  we  have  no  evidence,  that  natural  evils  are 
now  produced  by  the  agency  of  malignant  spirits,  we  are 
told,  that  the  minds  of  men  arc  yet  subject  to  the  corrupting 
influence  of  that  being,  whom  the  inspired  writers  denomin- 
ate the  god  of  this  world.  Our  Saviour  directed  his  disciples 
to  pray.  Lead  us  not  into  temptation :  and,  considering  the 
mention,  which  he  frequently  made  of  this  designing  and 
malevolent  being,  it  cannot  be  doubted,  that  his  devices  con- 
stitute a  great  part  of  that  temptation,  against  which  we  are 
to  pray  for  security.  St.  Paul,  inspired  by  the  Holy  Spir- 
it, had  no  idea,  that  the  danger,  hence  resulting,  was  imag- 
inary. "Be  sober;  be  vigilant;  for  your  adversary  the 
devil,  as  a  roaring  lion,  goeth  about  seeking  whom  he  may 
devour." 

It  becomes  us,  then,  to  maintain  sobriety  and  caution,  and 
to  cultivate  a  sense  of  our  dependence  on  him,  whose  attri- 
butes are  engaged  for  the  salvation  of  all,  who  obey  him. 

III.  Though  our  present  connexion  with  incorporeal 
spirits  is  neither  visible  nor  intimate,  it  will  in  both  these  re- 
spects be  different  in  a  future  life.  The  two  great  commu- 
nities, which  constitute  God's  moral  kingdom,  will  then  be 
clearly  distinguished.  Similar  characters,  to  whatever  or- 
der of  beings  they  once  belonged,  will  then  be  united.  Vir- 
tuous men  will  resemble  angels,  and  be  united   with  them. 


LtCTURE    XXVII.  317 

"  When  they  shall  arise  from  the  dead,"  saith  our  Saviour, 
^'  they  shall  be  as  the  angels,  which  are  in  heaven."  Laza- 
rus, we  are  told,  "  was  carried  by  angels,  into  Abcahan^i's 
bosom."  The  author  of  the  epistle  to  the  Hebrews  uses 
the  following  very  animating  language,  "  Ye  are  come  un- 
to mount  Zion,  and  unto  the  city  of  the  living  God,  the  heav- 
enly Jerusalem,  and  to  an  innumerable  company  of  angels, 
to  the  general  assembly  and  church  of  the  first  born,  which 
are  written  in  heaven,  and  to  God  the  judge  of  all,  and  to 
the  spirits  of  just  men  made  perfect,  and  to  Jesus,  the  medi- 
ator of  the  new  covenant." 

Between  bad  men  and  evil  spirits  the  connexion  will  be 
no  less  intimate.  There  is,  at  present,  a  similarity  of  char- 
acter. Both  violate  the  divine  law,  and  contemn  the  divine 
government :  though  the  latter  do  it  with  more  constancy 
and  daring,  than  the  former.  To  the  Jews  our  Saviour  said, 
*'  Ye  are  of  your  father,  the  devil,  and  the  lusts  of  your  father 
ye  will  do."  Of  the  place,  prepared  for  the  reception  and  pun- 
ishment of  rebellious  spirits,they  will  not  be  the  sole  occupants. 
Thither,  has  our  Saviour  informed  us,  all  impenitent  human 
beings  will  be  commanded  to  depart.  We  are  now  prepar- 
ing to  associate  with  ©ne  of  these  great  divisions.  Every 
vicious  habit,  every  vicious  action  or  thought,  tends  to  as- 
similate us  to  the  great  community  of  reprobate  spirits :  Eve- 
ry habit  and  every  action,  implying  real  virtue,  tends  to 
prepare  us  for  the  most  honorable  communion  and  inter- 
course with  angels.  If  then  you  have  ambition,  Christianity 
proposes  to  you  an  object  most  worthy  of  it.  If  you  desire 
glory,  it  offers  yom  glory,  honor,  and  immortality.  If  you 
aspire,  let  it  be  to  nothing  less,  than  to  celestial  thrones  : — 
to  a  participation  among  them,  for  whom  a  kingdom  was 
prepared  before  the  foundation  of  the  world. 


SERMON  I. 


IMMORTALITY  OF  THE  SOUL. 


2  TIMOTHY,  i.  10. 

Who  hath — brought  life  and  immortality  to  light  through  the 

Gospel. 

The  person,  to  whom  the  aspired  writer  ascribes  this  ac- 
chievement,  is  Jesus  Christ. 

No  person,  acting  agreeably  to  his  rational  nature,  can 
habitually  fix  his  attention  exclusively  on  the  present  time. 
As  the  present  is  connected  with  the  past ;  and  as  various 
portions  of  the  past  were  connected  with  each  other ;  it  is 
scarcely  possible  to  believe,  that  future  events  should  have 
no  connexion  with  those  which  are  now  passing.  Hence 
there  is  no  question,  in  the  solution  of  which  mortals  can  be 
more  deeply  interested,  than  this,  "  If  a  man  die,  shall  he 
live  ngoin." 

On  this  subject  no  doubts  can  remain  to  those  who  are 
nitiated  in  the  school  of  Christ.  Among  the  numerous 
sects,  into  which  the  professed  friends  of  Christianity  are 
divided,  I  recollect  none,  which  denies  the  soul's  immortal- 
ity : — none,  which  doubts,  that  eternal  life  is  offered  to  men, 
and  will  by  all  the  truly  penitent  be  obtained  and  enjoyed. 
All  uncertainty  on  this  point  is  precluded,  not  only  by  the 
general  constitution  of  the  gospel,  but  by  express  declara- 


«  SERMON    1.  319 

tions  conceived  in  language,  strong  and  unequivocal.  "  The 
hour  Cometh  when  they,  who  are  in  their  graves,  shall  hear 
the  voice  of  the  Son  of  God,  and  come  forth :  thej  who 
have  done  good,  to  the  resurrection  of  life,  and  thejr,  who 
have  done  evil,  to  the  resurrection  of  damnation." 

Thus  hath  our  Saviour,  in  his  gospel,  illuminated,  or,  to 
use  the  translation  of  Dr.  MacKnight,  rendered  clear  the 
doctrine  of  immortality.  By  the  doctrine  of  immoratlitj,  I 
do  not  mean  merely  the  existence  of  the  soul  after  the  death 
of  the  body  ;  but  a  state,  in  which  happhiess  or  misery  will 
correspond  with  previous  character. 

That  we  may  duly  appreciate  the  christian  religion,  con- 
sidered in  this  point  of  view,  it  will  be  necessary  to  show, 
by  a  plain  statement  of  facts,  how  much  this  doctrine  of  im- 
mortality needed  illumination.  To  this  subject  1  respect- 
fully solicit  your  attention. 

For  the  sake  of  perspicuity  it  may  be  convenient  to  inquire, 

I.  What  might,  without  revelation,  be  rationally  concluded 
as  to  the  doctrine  of  a  moral  retribution,  and 

II.  What  was  actually  believed  on  this  subject. 

I.  What  might  without  revelation,  be  rationallj^  consider- 
ed as  to  the  doctrine  of  a  moral  retribution. 

Bishop  Butler  has  shown,  that  a  strong  presumption  in  fa- 
vour of  a  future  state,  arises  from  the  present  existence  of 
man. 

Whether  it  is  an  original  principle  of  our  nature,  or  not, 
we  can  scarcely  avoid  expecting  a  repetition  of  those  events, 
which  have  been  uniformly  witnessed,  and  the  permanence 
of  those  objects,  which  are  known  to  exist.  Having  ob- 
served, that  there  is  always  rapid  vegetation,  when  the  air 
is^warra  and  the  ground  moist,  we  contidently  believe,  that 
these  facts  will  be  connected  in  future,  if  a  particular  kind 
of  air  has  been  known  to  destroy  animal  life  in  a  thousand 
instances,  it  is  inferred,  that  the  next  animal,  that  inhales  it, 
will  die. 

This  kind  of  reasoning  is  thought  to  be  equally  strong, 
perhaps  even  more  so,  when  applied  to  the  permanence  of 


SERMON    ].  S21 

objects.  If  there  has  been,  for  a  long  time,  a  river,  or  cav- 
ern, or  mountain,  in  such  a  place,  we  have  no  more  to  doubt 
of  its  present  existence  there,  than  if  our  eyes  were  now  fixed 
upon  it.  There  is  always  a  very  strong  presumption,  that 
objects  and  effects  will  remain  as  they  have  been,  unless 
there  is  evidence  to  prove  the  contrary.  On  this  principle 
is  transacted  almost  all  the  business  of  Hfe.  The  husband 
man  puts  his  seed  into  the  ground,  not  because  he  knows  it 
will  germinate ;  but  because  he  presumes  it  from  the  uni- 
formity, with  which  the  latter  event  has  succeeded  the  form- 
er. The  merchant  sends  his  property  to  the  West  Indies, 
not  because  he  knows,  that  those  islands  now  exist,  but  be- 
cause he  knows,  that  they  have  existed,  and  he  has  no  evi- 
dence of  their  submersion. 

On  similar  ground,  our  present  existence  as  intelligent 
agents  aftbrds  a  presumption,  that  we  shall  exist  hereafter; 
and  this  presumption  will  be  strong  until  we  have  some  evi- 
dence to  the  contrary.  Death  does  not  afford  this  evidence ; 
for  though  we  have  witnessed  the  destruction  of  human  bod- 
ies, no  one  has  witnessed  the  dissolution  of  the  soul.  Nor 
can  such  dissolution  be  inferred  from  the  ruins,  to  which 
the  body  is  reduced.  For  the  limbs  maybe  amputated,  and 
the  flesh  wasted  by  sickness,  while  the  living  agent,  the  ra- 
tional being  remains  in  full  vigor.  Immediately  before  a 
death,  produced  by  sickness,  persons  have  sometimes  as 
quick  a  perception,  as  clear  discernment,  and  as  strong 
a  memory,  as  in  the  season  of  perfect  health.  Yet  is  it  very 
probable,  that  the  alteration  to  be  effected  by  the  remaining 
efforts  of  death,  is  not  greater,  perhaps  not  nearly  as  great, 
as  that  which  has  already  been  effected.  And,  if  all,  which 
the  body  has  already  endured,  has  not  injured  the  soul,  or 
the  rational  being,  it  can  neither  be  concluded,  nor  fairly 
presumed,  that  this  same  rational  being  will  be  annihilated 
by  the  short  sufferings,  which  still  remain. 

There  arises,  therefore,  from  our  present  existence,  no  in- 
considerable presumption,  that  we  shall  exist  hereafter. 
And  further,  as  there  is  in  the  nature  of  yirtue  a  superior 
41 


322 


SERMON    1. 


ity  over  vice ; — as  it  imparts  to  its  possessor  a  self  approba- 
tion and  tranquility,  which  vice  cannot  impart; — as  it  pro- 
cures, in  a  greater  or  less  degree,  esteem  and  respect  from 
men,  which  vice,  as  such,  cannot  procure ;  and  as  in  con- 
sequence of  this  esteem,  the  virtuous  man,  other  things  5  euig 
equal,  is  more  readily  assisted,  and  in  general  better  treated, 
than  the  vicious : — a  probability  hence  arises,  that  such  will 
be  the  state  of  things,  through  whatever  stages  of  existence 
we  may  pass  hereafter. — Nay,  further,  as  those  circumstan- 
ces, which,  at  present,  prevent  virtue  from  obtaining  a  com- 
plete triumph,  and  vice  froKi  being  put  to  confusion,  are  not 
necessary,  but  wholly  adventitious, — and  as  the  tenden- 
cies of  virtue  and  vice  are  opposite,  and  eternally  must  be, 
there  is  reason  to  hope,  that  in  a  future  state  the  supe- 
riority of  the  one  to  the  other,  will  be  more  decided  and  ob- 
vious. 

In  proceeding  thus  far,  the  divine  moral  attributes  have 
not  been  taken  into  view.  When  these  are  satisfactorily 
proved,  the  argument  in  favor  of  a  future  state  becomes 
more  powerful.  As  God  is  morally  pure,  whenever  he  sees 
virtue,  he  must  approve  it ;  and  vice,  for  the  same  reason, 
must  excite  his  displeasure  and  disgust.  It  cannot  be  con- 
ceived, that  any  good  being,  whether  human  or  divine, 
should  view  with  indifference,  opposite  moral  qualities. 
Now,  if  God  looks  on  virtue  with  approbation,  aiid  on  vice 
with  hatred  and  disgust,  can  it  be  doubted,  that  this  hatred 
or  approbation  will,  in  some  way.  be  rendered  manifest? 
Were  a  parent  to  make  no  discrimination  between  his  obe- 
dient and  disobedient  children  ;  bestowing  the  same  favors, 
praise,  and  caresses,  on  the  one,  as  on  the  other,  his 
own  moral  character  could  not  be  maintained.  No  person, 
I  am  persuaded,  can  entertain  honorable  views  of  God,  with- 
out believing,  that  in  some  period  of  human  existence,  a  dif- 
ference will  be  made  between  the  precious  and  the  vile.  As 
there  is,  in  the  present  state,  no  perfect  discrimination  of 
(his  kind ;  and  as,  notwithstanding  the  opposite  tendencies 
of  virtue  and  vice,  there  are  ten  thousand  instances,  in  whick 


SERMON    I.  32d 

the  latter  triumphs  over  the  former,  reason  seeros  to  impel 
us  to  believe  in  a  future  state,  in  which  present  disorders 
will  be  rectified,  and  when  that  retribution,  which  is  now 
incipient  and  extremely  imperfect,  will  be  consummated. 

But  though  this  reasoning  appears  conclusive  in  proof  of 
a  future  state,  in  which  there  shall  be  a  perfect  discrimina- 
tion of  characters,  it  does  not  so  clearly  prove,  that  hap- 
piness will  be  the  lot  of  any. 

To  any  person  who  makes  use  of  his  reason,  and  enter- 
tains correct  yiews  of  the  divine  character,  it  must  be  ap- 
parent, that  the  world  is  in  a  state  of  moral  pollution.  If 
the  divine  law  is  just,  every  violation  of  it  deserves  punish- 
ment. The  most  reflecting  persons  would  therefore  have 
verj  uncomfortable  apprehensions  as  to  their  future  desti- 
ny.    (Butler's  Analogy,  Part  ii.  ch.  v.  §3.) 

I  do  not  deny,  that  in  the  creation  and  government  of 
God,  there  are  proofs  of  mercy  as  well  as  of  goodness,  and  that 
therefore  the  friends  of  virtue,  if  such  should  be  found, 
would  have  reason  to  hope,  that  their  sins  would  be  pardon- 
ed on  condition  of  repentance,  and  their  upright  services 
accepted  and  rewarded.  Yet  nothing  like  certainty  coul(J 
be  obtained.  These  friends  of  virtue  would  know  that  their 
virtues  were  imperfect,  and  their  offences  innumerable. 
These  offences,  while  not  pardoned,  must  prevent  reward, 
and  render  the  person  obnoxious  to  punishment.  But  should 
he  be  satisfied  of  this  general  truth,  that  Deity  is  not  inexor- 
able, but  that  pardon  is,  on  certain  conditions,  attainable,  it 
would  still  be  perfectly  beyond  his  power  precisely  to  as- 
certain those  conditions.  Were  he  sure,  that  the  terms  were 
repentance,  he  would  still  have  reason  to  inquire,  whether 
fhis  would  be  effectual  in  regard  to  ail  sins,  even  those 
which  had  been  of  a  peculiarly  deep  stain,  or  had  been 
long  continued ;  and  further,  whether  those  sins,  which 
were  subsequent  to  repentance,  would  come  within  the  lim- 
its of  mercy.  Neither  could  it  be  ascertained,  whether  fu- 
ture happiness  would  be  temporary  or  eternal, 

Tf  pagan  philosophers  had  reasoned,  on  the  subject  of  ( 


32tf  SERMOJJ    I. 

moral  retribution,  as  forcibly,  as  the  ablest  among  the  mod* 
erns,  such  as  Clark  and  Butler,  their  conclusions  would  still 
have  been  too  indefinite  to  give  satisfaction  even  to  them- 
selves ;  and  hoxv  far  removed  their  arguments  would  be  from 
the  understanding  of  common  people,  who  have  neither  ca- 
pacities nor  leisure  for  such  speculations,  but  who  are,  how- 
ever, as  much  interested  in  a  future  state  as  any  on  earth,  is 
too  evident  to  require  proof. 

It  appears  then,  that  had  the  powers  of  the  human  mind 
been  well  employed  on  the  subject,  there  would  still  have 
been  great  need,  that  the  doctrine  of  life  and  immortality 
should  be  divinely  illuminated. 

II.  But  there  is  a  vast  difference  between  the  possible  and 
the  actual  discoveries  of  human  reason  :  which  leads  us  to 
inquire,  in  the  second  place,  as  to  those  sentiments,  which 
prevailed  on  the  subject  of  a  future  state  of  moral  retribu- 
tion. That  existence  is  not  terminated  by  death,  but  that 
the  soul  survives  the  body,  appears  to  have  been  a  senti- 
ment, extensively  diffused  and  generally  admitted  among  pa- 
gan nations.  This  remark  is  appHcable  not  less  to  heathen  of 
modern,  than  of  ancient  times.  Why  then,  it  may  be  asked, 
was  it  necessary  that  the  doctrine  of  immortality  should  re- 
ceive additional  light  by  Jesus  Christ  in  the  Gospel  ?  I  an- 
swer, 

For  three  reasons ; 

1.  Though  the  doctrine  of  a  future  state  was  general  a- 
mong  the  ancient  heathen,  it  was  by  no  means  universal, 
Socrates  is  represented  in  the  Phedon  of  Plato,  as  saying, 
"  Almost  every  body  fancies,  that  when  the  soul  parts  from 
the  body,  it  is  no  more ;  it  dies  along  with  it.  In  the  very 
minute  of  parting,  it  vanishes  like  a  vapour  of  smoke,  which 
flies  off,  and  disperses,  and  has  no  existence."  (Plato's 
Phedon.  p  100.)  This  testimony  is  more  important,  as  it  is 
contained  in  a  work  designed  expressly  to  prove  the  oppo- 
site doctrine.  * 

Polybius   complains  of  the  general  profligacy  and  want 
of  integrity,  which,  in  his  day,  prevailed  among  the  Greeks, 


SERMON   I.  825 

and  attributes  it  to  the  national  rulers,  who  had  encourag- 
ed the  multitude  to  despise  the  terrors  of  a  future  state. 

It  will  not,  1  hope,  be  thought  improper  to  introduce  the 
following  passage  from  Roman  history,  although  it  may 
have  been  repeatedly  brought  forward  for  a  similar  pur- 
pose. 

Jn  the  speech,  which  Caesar  delivered  to  a  full  Senate  on 
occasion  of  Cataline's  conspiracy,  he  endeavours  to  dissuade 
them  from  passing  a  sentence  of  death  on  the  conspirators, 
by  this  argument,  that  death  would  be  no  punishment,  as 
they,  who  were  in  favor  of  that  sentence,  intended  it  should 
be ;  assigning  for  a  reason,  that  after  death,  there  is  neither 
enjoyment  nor  suffering ;  but  that  death  is  to  all  mortals, 
the  end  of  evils.* 

We  cannot  doubt,  that  he  well  understood  the  character 
of  those  to  whom  he  was  speaking.  But  if  we  had  any 
doubts  of  this,  they  would  be  removed,  by  .observir>g,  that 
this  open  avowal  of  infidelity,  did  not  occasion  the  least  sur- 
prise ;  those  who  replied,  made  no  remarks,  as  that  it  were 
a  novelty.  Cicero  answered  cooly,that  their  ancestors  had 
supposed  it  necessary  to  the  public  good,  that  the  vicious 
should  be  deterred  from  crimes,  by  the  fear  of  something 
after  death.!  The  same  illustrious  author  informs  us  in 
another  place,  how  generally  the  ancient  belief  as  to  infer- 
nal regions  of  reward  and  punishment,  was,  in  his  time,  dis- 
carded.l 

The  contempt,  in  which  this  doctrine  was  held  even  by 
the  vulgar  in  the  days  of  Juvenal,  is  strongly  represented 
in  his  second  satire. 

"  Esse  aliquos  manes,  et  subterranea  regna, 
Et  centum,  et  Stygio  ranas  in  gurgite  nigras, 
Atque  una  transire  vadum  tot  millia  cymba, 
Nee  pueri  creduHt,  nisi  qui  nondum  sere  lerantur." 

*  Earn  cuncta  mortalium  mala  dissolvere  :  ultra  neque  curse,  neque  gaudio  lo- 
cum esse.     Sallust  Cat.  J  1. 

t  Apud  inferos  ejusraodi  qusedam  illi  antiqui  supplicia  irapiis  constituta  esse 
voluerunt.     4  Orat.  in  Catalinam.     See  Timaeus,  in  life  of  Homer,  220. 

t  Quae  unus  lam  excors  inveniri  potest,  quae  ilia,  quae  quondam   credebantur, 
a  pud  inferos  portenta  extimeseat  ?     Cic.  deoat.  deor.  L.  ii.  c.  2.     Tosc.  L.  i.l5. 


328  SERMON  U 

"That  angry  justice  formed  a  dreadful  hell, 

That  ghosts  in  subterranean  regions  dwell, 

That  hateful  Styx  his  muddy  current  rolls, 

And  Charon  ferries  o'er  unbodied  souls, 

Are  now  as  tales,  or  idle  fables  prized. 

By  children  question'd,  and  by  men  despised."    Gifford. 

It  may  be  thought,  that  the  sentiment,  here  conveyed,  is 
contradicted  by  the  same  author,  in  his  13th  satire,  which 
portrays,  in  very  hvely  colours,  the  terrors  of  a  guilty  con- 
science, and  represents  the  wicked  as  fearing  punishment 
from  an  avenging  hand. 

To  this  I  reply,  that  those  fears  relate  to  this  life,  and 
are  in  no  degree  founded  on  an  expectation  of  punishment 
beyond  the  grave.  The  guilty  person  turns  pale,  when 
it  thunders,  and  trembles  at  the  tempest,  not  because  he  ex- 
pects a  future  life,  but  fears,  that  offendend  Jove  will  termi- 
nate the  present. 

The  truth  of  these  remarks  will  be  more  apparent  by 
examining  the  story  of  the  dishonest  Spartan,  mentioned  in 
this  iSth  satire;  so  likewise  in  the  fable  by  Prodicus,  con- 
cerning Virtue  and  Pleasure,  transmitted  by  Xenophon,  the 
rewards  of  virtue  are  fame  on  earth,  but  nothing  in  heaven, 
(p.  316.) 

That  there  was  prevailing  at  Athens,  at  the  time  of  the 
great  plague,  little  or  no  belief  in  a  future  moral  retribution, 
appears  from  facts,  stated  by  Thucydides  in  his  account  of 
that  calamity.  As  the  danger  of  death  increased,  crimes 
were  augmented.  "Everyone  was  now  more  easily  in- 
duced to  do  that,  which  for  decency's  sake  they  did  only 
covertly  before.  They  saw  the  strange  mutability  of  out- 
ward condition,  so  that  they  thought  it  prudent  to  catch 
hold  of  speedy  enjoyments  and  quick  gusts  of  pleasure,  per- 
suaded, thai  their  bodies  and  their  wealth  might  be  their 
own  merely  for  a  day.  Revei-ence  for  the  gods,  or  for  the 
laws  of  society,  laid  no  restraints  upon  them,  either  judging 
that  piety,  or  impiety,  were  things  indifferent,  since  they 
saw,  that  all  men  perished  alike  ;  or  throwing  away  every 
apprehension  of  being  called  to  an  account  for  their  enor 


SERMON  I.  327 

mities,  since  justice  might  be  prevented  by  death  ;  or  rather, 
as  the  heavier  judgment,  to  which  man  could  Ijc  doomed, 
was  ah-eady  hanging  over  their  heads,  snatching  this  inter- 
val of  pleasure  before  it  fell," 

Proof  to  the  same  purpose  might  be  considerably  multi- 
plied ;  but  these  are  sufficient,  it  is  believed,  to  show,  that 
at  the  times,  to  which  they  relate,  the  doctrine  of  a  future 
state,  was  by  no  means  universal  either  in  Greece  or  Rome, 

Nor,  should  we  direct  our  attention  to  the  modern  pagans, 
would  the  case  appear  different. 

Of  the  inhabitants  of  the  Andaman  Islands,  Col.  Symes 
observes,  "  It  is  not  known,  that  they  have  any  idea  of  a 
future  state;"  though  he  subjoins,"  This  may  possibly  arise 
from  our  imperfect  means  of  discovering  their  opinions." 

On  the  mountains,  which  separate  Arracan  from  Ava,  the 
same  author  found  a  harmless,  untaught  race  of  men,  from 
the  name  of  their  country  called  Kayners.  This  people 
have  no  idea  of  a  place  of  future  reward  and  punishment. 

The  inhabitants  of  the  Poggy  Islands,  lying  off  Sumatra, 
as  we  are  informed  by  the  Asiatic  Researches,  "  do  not  ap^ 
pear  to  have  the  most  distant  idea  of  a  future  state  of  re- 
wards and  punishment."  Mr.  Campbell,  who  recently 
travelled  in  the  southern  parts  of  Africa,  found  tribes  of  the 
natives,  who  believe  the  soul  and  body  perish  at  the  same 
time.  The  same  sentiment  appears  to  prevail  among  the 
inhabitants  of  the  country,  contiguous  to  Nootka  Sound. 

2.  Though  notwithstanding  these  exceptions,  there  has 
generally  prevailed  among  the  heathen,  both  of  ancient  and 
modern  times,  some  belief,  that  death  does  not  terminate 
human  existence,  the  doctrine  of  immortality  seems  never 
to  have  been  established  among  them,  on  any  rational 
grounds.  It  was  probably  first  communicated  to  men  by 
revelation,  and  cherished  by  the  magistrate,  as  an  impor- 
tant auxiliary  to  civil  government.  But  it  was  not  received, 
either  as  the  result  of  revelation,  or  reason,  but  of  ancient 
tradition,  the  origin  of  which  was  unknown, 

3.  Another   most  important  reason,  why  the  doctriae  of 


328  SERMON  I. 

immortality  needed  illumination,  was,  that  the  ideas  of  those, 
who  believed  it,  were  irrational,  ill  defined,  or  inconsistent 
with  a  moral  retribution. 

There  appears  to  be  no  other  way  of  ascertaining  what 
ideas  as  to  a  future  state,  prevailed  among  the  pagan  Yul- 
gar,  than  by  attending  to  what  the  poets  have  left  us  on 
this  subject.  "We  cannot,"  says  the  learned  author  of  the 
Intellectual  System,  •'  make  a  better  judgment  concerning 
the  generality  and  bulk  of  the  ancient  pagans,  than  from 
the  poets  and  mythologists,  who  were  the  chief  instructers 
of  them,"  Their  writmgs  were  considered  among  the 
Greeks,  as  being  in  no  very  inferior  sense,  the  result  of  in- 
spiration. If  such  were  their  regard  for  the  poets  in  gene- 
ral, what  must  have  been  their  veneration  for  Homer,  whose 
verses,  to  use  the  language  of  an  animated  writer,  resound- 
ed through  all  Greece;  and  whose  superiority  was  so  uni- 
versally acknowledged,  that  no  one  was  more  jealous  of 
his  pre-eminence,  than  of  the  sun  by  which  the  world  is  en- 
lightened. This  poet  has  described  the  region  of  departed 
souls.  Is  the  description  such  as  reason  approves  ?  Is  it 
such  as  to  supersede  all  necessity  of  light  from  heaven? 

What  can  be  more  absurd,  than  that  vast  crowds  of  un- 
bodied spirits  should  rush  around  the  sacrifice,  which  Ulis- 
ses  had  offered,  eager  to  taste  the  blood,  which  was  flowing 
from  it  ?  What,  indeed,  can  be  more  full  of  gloom,  and 
darkness,  and  horror,  than  the  whole  scene,  which  the  poet 
describes?  In  his  subterranean  world,  we  look  in  vain  for 
any  blissful  regions  :  we  see  no  calm  and  joyous  retreats, 
where  virtuous  souls  receive  divine  light,  and  contemplate 
the  purity  and  wisdom  of  God.  Those,  who,  in  heathen 
estimation,  had  been  fairest  candidates  for  celestial  glory, 
were  found,  even  in  this  state  of  retribution,  agitated  with 
all  the  fury  of  mortal  passions ;  sullen  and  gloomy  in  their 
confinement,  dissatisfied  with  the  change,  through  which 
they  had  passed.  Achilles,  though  elevated  far  above  vul" 
gar  shades,  indignantly  exclaims, 


S£R»ION    I.  3S9 

riiitik  not  death  a  theme 
Ol"  consolation  ;   I  had  ratlier  live, 
The  servile  hind  for  hire,  and  eat  the  hread 
Of  some  man,  scantily  himself  sustain'd, 
Than  sovereign  empire  hold  o'er  all  liie  shades. —Co!«/)«/. 

If  in  describing  the  same  general  objects,  the  Roman 
poet  has  not  overspread  the  whole  with  equal  gloom  and 
Iiorror  ;  if  he  has  assigned  to  virtuous  souls  spacious 
fields,  lucid  and  tranquil  skies ;  to  say  nothing  of  the  dog, 
the  barge,  and  the  infernal  river,  how  far  beneath  the  de- 
sires of  immortal  souls  arc  the  leisure,  the  conflicts,  and 
pastimes  of  the  Elysian  fields  !  It  has  almost  the  appear- 
ance of  profaneness,  to  compare  these  with  the  christian 
paradise.  Did  not  the  subject  require  it,  J  should  need  an 
apology  perhaps  for  introducing  in  such  a  connexion,  the 
account,  which  writers,  truly  inspired,  have  given  us  of  the 
condition  and  employment  of  saints  in  light.  "  Ye  are  come 
to  Mount  Zion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  the  innumerable  co.nripany  of 
angels,  to  the  general  assembly  and  church  of  the  first  born, 
which  are  written  in  heaven,  and  to  God  the  judge  of  all,  to 
the  spirits  of  just  men  made  perfect,  and  to  Jesus  the  Medi- 
ator of  the  new  covenant." 

To  those,  who  are  inclined  to  think,  that  the  poetical  ac^ 
count  of  the  infernal  kingdom  is  too  grossly  absurd  to  have 
been  credited  even  by  the  vulgar,  it  may  be  sufficient  to  an- 
swer, that  Plato  represents  even  Socrates,  as  discoursing  iu 
the  most  solemn  hours  of  his  life,  i.  e.  just  before  his  exe- 
cution, concerning  the  state  of  departed  souls,  in  a  way, 
which  is  but  little  different  from  the  description  of  poets. 
He  speaks  particularly  of  the  AcJurusian  Lake^  the  barges, 
Cocytus,  and  Phlegethon  :  adding, "  No  man  of  sense  can  pre- 
tend to  assure  you,  that  all  these  things  are  just  as  you  have 
heard.  But  all  thinking  men  will  be  positive,  that  the  state 
of  the  soul,  and  the  place  of  its  abode  after  death,  is  abso- 
lutely' such  as  I  represent  it,  or  at  least  very  near  it,  pro- 
vided the  soul  be  immortal."    (See  Phaedon  1 72.) 

42 


330  6ERM0N    I. 

Another  reason  why  the  ancient  heathen  needed  addi- 
tional light  on  the  subject  of  immortality,  comprehending  a 
retribution,  is,  that  from  the  nature  of  their  religion,  they 
had  no  correct  standard  of  moral  virtue.  In  proportion  as 
they  believed  the  current  theology  concerning  a  future  state, 
they  must  have  believed  the  common  fables  as  to  the  char- 
acter of  their  deities  ;  as  to  their  origin,  passions,  disappoint- 
ments, amours  and  contentions.  How  could  they  consist- 
ently expect  reward  from  the  gods,  for  moral  qualities, 
which  the  latter  did  not  possess  ;  or  punishment  for  vices, 
which  were  as  common  in  heaven,  as  they  were  upon  earth  ? 

Those  among  the  modern  pagans,  who  believe  in  the  doc- 
trine of  a  future  state,  entertain  sentiments  on  the  subject, 
which   are  extremely  confused,  and  inconsistent. 

Although,  among  the  inhabitants  of  New  Holland,  no  tra- 
ces of  religion  are  perceived  ;  yet  they  appear  to  have  some 
faint  idea  of  a  future  existence,  and  think,  that  after  death, 
they  shall  return  to  the  clouds,  whence  they  originally  fell. 
(Bigland,  iv.  414.)  The  inhabitants  of  the  Pelew  Islands 
entertain  sentiments  not  essentially  different  from  these. 
(Pinkerton  ii.  489.) 

The  Chinese  have  some  idea  of  a  personal  existence 
hereafter ;  yet  is  this  perfectly  inconsistent  with  their  be- 
lief, that  the  soul  is  part  of  Deity,  and  at  death  is  absorbed 
in  him  again.  Indeed,  we  are  tokl  by  Sir  George  Staunton, 
that  "  few  of  the  Chinese  carry  the  objects,  to-  be  obtained 
by  their  devotion,  beyond  the  benefits  of  this  life."  (Staun- 
ton's Emb.  to  China,  ii.  2  73.) 

The  opinion,  that  the  soul  is  part  of  God,  and  will  be  ab- 
sorbed in  him  again,  which  was  derived  from  the  Greek  phi- 
losophy, seems  now  extensively  prevalent  in  the  East. 
(Stewart's  Phil,  of  the  Mind,  240.) 

The  general  opinion  of  the  Ingrians,  is,  that  the  dead  con- 
tinue to  live  in  the  subterranean  world,  in  the  same  manner 
as  they  did  on  the  surface  of  the  earth ;  and  that  the  grave 
is  little  more  than  a  change  of  habitation.  (Farmer's  Wars 
of  Hum.  Spir.  421.)     For  this  reason  they  bury  their  mon- 


SERMON    1.  331 

ey,  that  they  may  make  use  of  it  in  the  world  to  come. 
(Goldsmith's  Geography.) 

The  followinG:  account  is  given  of  the  Kamtchadales. 
"  Men,  they  believe  to  be  a  compound  of  soul  and  botly  j 
and  that  immediately  after  death,  the  soul  passes  into  an- 
other state  of  existence :  which,  however,  most  of  them 
think,  at  best  a  very  uncomfortable  one,  and  therefore  they 
have  a  great  dread  of  death.  But  others  expect  to  go  into 
a  better  state,  and  one  that  will  abound  in  sensual  gratifica- 
tions ;  and  these  sometimes  put  an  end  to  their  lives  with 
much  unconcern.  Some  also  order  their  bodies  to  be  burnt, 
as  a  means  of  purifyng  them,  and  thereby  securing  them  from 
the  persecution  of  subterranean  spirits.  For  they  suppose 
all  the  dead  to  be  in  a  phice  under  ground. 

Though  they  do  not  think  the  soul  to  be  a  solid  substance, 
they  think  that  its  employments,  and  enjoyments  too,  in  a 
future  state,  will  be  similar  to  those  of  this :  and  therefore 
they  bury  with  them  cattle  and  utensils  of  various  kinds, 
whatever  has  been  of  use  to  them  here."  (Inst,  of  Mos.  109.) 

The  New  Zealanders  believe,  that  the  soul,  as  soon  as  it 
is  separated  from  the  body,  is  engaged  in  war.  (Chh.  Miss. 
Mag.  Aug.  1817,  p,  346.) 

From  the  imperfect  view  which  has  been  taken,  of  pagan 
sentiments  on  the  doctrine  of  a  future  life,  it  will  not  be  de- 
nied, I  suppose,  that  further  instruction  from  some  source 
or  other,  was  much  needed.  But  might  not  this  darkness, 
however  gross  and  extensive,  have  been  sufficiently  dispel- 
led by  the  light  of  philosophy?  This  question  seems  to  be 
answered  by  some  of  the  facts  now  exhibited.  The  pow- 
ers of  philosophy  have  been  tried.  The  most  penetrating 
and  soaring  intellects  were  employed  on  this  very  subject. 
Still  the  darkness  remained. 

One  reason  why  the  philosophers  of  antiquity  could  not 
render  clear  the  doctrine  of  immortality,  was,  that  many  of 
them  did  in  no  sense  believe  it.  (Farmer  on  VVorsh.  of  Hu- 
man Spir.  296.)  By  four  whole  sects,  according  to  Bishop 
Warburton,  it  was  openly  denied.     (Div.  Leg.  11.  109.) 


332  SERMON    I. 

Whether  Aristotle  is  to  be  ranked  among  them,  or  not,  re- 
mains uncertain.  "  Nothing  is  to  be  met  with  in  his  writings, 
says  Dr.  Enfield,  which  determines,  whether  he  thought 
the  soul  of  man  mortal  or  immortal."  (Hist,  of  Philosophy, 
1.285.) 

Previously  to  forming  any  estimate  of  the  sentiments,  pre- 
vailing in  the  philosophic  schools,  on  the  doctrine  of  a  future 
state,  it  seems  necessary  to  make  the  following  remarks. 

Wc  are  not  to  conclude,  that  every  one  who  spoke  in 
elevated  language  concerning  the  immortality  or  divinity  of 
the  soul,  really  believed  an  individual  or  personal  existence 
after  death,  or  in  any  retribution  whatever.  The  soul  may 
exist  after  death  without  being  rewarded  or  punished."  And 
among  those  philosophers,  who  believed  that  the  the  soul 
survives  the  body,  it  was  a  common  sentiment,  that  human 
souls  are  parts  of  the  divinity,  and  will  be  absorbed  in  him 
again.  Dr.  Cudworth,  speaking  of  the  Stoics,  observes, 
that  they  considered  "  reason  as  nothing  else  but  part  of  the 
divine  spirit,  immergcd  into  a  human  body :  so  that  these 
human  souls  were  to  them,  no  other  than  certain  parts  of 
God,  or  discerptions  or  avulsions  from  him."  (Intel.  System 
1.  235.)  (Enfield  1.  341.)  (Div.  Leg.  11.  205.)  (Enfield,  1. 
54.)  This  sentiment  is  known  not  to  have  been  peculiar  to 
the  Stoics,  but  gencrall}^  to  have  prevailed  among  the 
ancients.  A  similar  idea  prevailed  over  all  the'  East. 
(Priestley's  Instit.  of  Moses,  50,  52.)  See  Burrows'  Chi- 
na, 458.)  But  when  the  soul  is  absorbed  in  Deity,  it 
obviously  ceases  to  exist  as  an  individual,  and  is  therefore 
incapable  cither  of  reward  or  punishment.  (Ryan's  Effects 
of  Religion,  18.)  It  was  justly  observed  by  Madame  de 
Stael,  that "  such  an  immortality  looks  terribly  like  death." 
It  is  true  that  some  did  not  believe  that  this  absorption  im- 
mediately followed  death;  and  supposed  ihat  the  immedi- 
ate space  was  passed  in  something  like  a  retribution. 

Further,  those,  who  believed  the  soul  immortal,  likewise 
believcdjit  eternal.  This,  by  the  author  of  the  Intellectual 
System,  is  expressed  in  very  forcible  language,     "  Neither 


iERMON  -I.  333 

was  there  ever  any  of  the  ancients  before  Christianity,  that 
held  the  soul's  future  permanency,  who  did  not  likewise  hold 
its  pre-existence."  (Intellec.  Sys.  1.  13.)  Now  it  is  ap- 
parent, at  first  sight,  that  the  two  opinions  last  mentioned, 
are  well  consistent  with  each  other,  but  are  alike  unfavor- 
able to  the  most  correct  views  of  a  future  state  of  reward 
and  punishment.  For  if  we  existed  before  this  life,  and  yet 
retain  no  remembrance  of  it,  it  cannot  be  supposed,  that  af- 
ter this  life,  we  shall  have  any  remembrance  of  the  present. 
By  consequence,  should  we  be  happy  or  miserable,  we  shall 
never  know,  for  what  we  are  punished  or  rewarded. 

Again,  there  is  peculiar  difficulty  in  ascertaining  what 
opinions,  relating  to  the  soul,  the  ancient  philosophers  did 
entertain :  as  it  appears  to  be  a  point  well  established,  that 
they  avowedly  taught  one  set  of  opinions  to  the  vulgar,  and 
advocated  a  very  different  system  in  their  own  circles. 

All  these  remarks  it  would  seem,  are  applicable  to  Pytha- 
goras. He  held,  indeed,  that  the  soul  made  various  trans- 
migrations, before  it  was  absorbed  in  the  divine  nature. 
(Enfield,  1.  397.)  'But  these  successive  transitions  of  the  soul 
into  other  bodies,'  says  the  author  of  the  Divine  Legation 
of  Moses,  "  were  physical,  necessary  and  exclusive  of  all 
moral  considerations  whatever."  (Div.  Legat.  2.  144.) 
We  cannot,  says  Dr.  Leland,  lay  any  stress  on  the  doctrine 
which  he  publicly  taught,  because  he  made  no  scruple  of 
imposing  on  the  people,  things  which  he  himself  could  not 
but  know  to  be  false. 

If  there  was  a  person,  not  enlightened  by  revelation,  who 
had  clear  and  deep  views  of  a  future  state,  that  person  ap- 
pears to  have  been  Socrates.  That  the  doctrine  had  a 
strong,  practical  influence  on  him,  is  beyond  reasonable 
doubt.  But  was  even  Socrates  able  to  place  the  doctrine 
of  a  retribution  in  a  clear  light  ? 

1.  Though  he  believed  in  the  future  existence  of  the  soul, 
he  did  this  on  such  a  foundation,  if  it  be  rightly  represented 
in  the  Phsedon,  as  no  christian  philosopher,  it  is  presumed, 
would  consider,  as  adequate  to  support  the  superstructure. 


334  ^RMOM    i. 

2-  He  believed  in  the  pre-existence  of  the  soul,  as  well  as 
in  its  future  existence,  and  therefore  could  not,  for  the  rea- 
son already  assigned,  have  very  correct  views  of  reward 
and  punishment.  (Pha^don  112.)  Hindoos  have  the  same 
belief.    (Instit.  of  Moses  26 1 .) 

3.  Though  he  believed  the  soul  to  be  immortal,  it  was  a 
subject,  on  which  he  made  no  pretensions  to  certainty.  The 
conclusion  of  his  defence  before  his  judges,  is  well  known  : 
"  Tis  true,  we  must  retire  to  our  respective  offices,  you  to 
live,  and  T  to  die.  But  whether  you  or  I  are  going  on  the  bet- 
ter expedition,  is  known  to  God  only."  (Apol.  of  Socrates, 
28.  45.  47.)  But  even  if  Socrates  were  convinced,  it  is  evi- 
dent, that  his  disciples  were  not  before,  nor  fully  even  at 
their  last  conversation.  This  shows  that  he  was  no  adequate 
guide.  The  Stoics,  agreeably  to  the  observations  already 
made,  taught,  that  the  soul  of  man,  being  of  a  divine  nature, 
would  either  at  death,  or  after  some  indefinite  changes  and 
agitarions,again  be  united  to  the  first  principle,  even  God,  and 
thus  lose  its  individual  existence.  How  little  practical  use 
ihey  made  of  the  doctrine,  appears  from  this,  that  in  the 
Enchridion  of  Epictetus,  where  so  many  arguments  are 
used  in  favor  of  contentment,  and  submission  to  divine  prov- 
idence, no  arguments  are  drawn,  no  consolations  are  suggest- 
ed from  belief  in  a  future  and  immortal  life.  (Warburton 
says  they  denied  it.  11.  160.) 

Cicero,  it  is  well  known,  has  expressed  very  elevated  sen- 
timents concerning  the  nature  and  powers  of  the  human 
soul.  He  has  professedly  discussed  the  great  subject  of  its 
immortality.  But,  notwithstanding  the  sublime  language, 
and  fine  reasoning,  which  he  has  employed  on  the  subject, 
it  is  far  from  being  a  settled  point,  that  he  believed  the  doc- 
trine. (See  Cicero's  arguments,  Tusc.  Die.  L.  l.ch.  2.3.) 
In  his  epistles,  which  one  would  suppose  likely  to  convey 
his  real  sentiments,  are  several  passages,  in  which  this  doc- 
rine  is  plainly  denied.  (Ep.  L.  v.  21.  vi.  3.  vi.  21.) 
However  this  be,  a  writer,  who  expresses  himself  on  differ- 
ent occasions  so  variously,  that  those,  who  hare  studied  hi« 


JiERMON    ).  335 

works  with  most  assiduity,  have  not  been  able  to  ascertain 
his  real  sentiments,  is  surely  not  to  be  considered  an  ade- 
quate guide  to  others.  His  own  uncertainty  is  acknow- 
Icdfijcd  in  very  strong  terms,  even  in  that  very  work,  whose 
object  it  is  to  decide  this  great  controversy.  (5.  Locke, 
ii.  323.)  After  mentioning  a  variety  of  opinions  concern- 
ing the  soul,  he  says,  "  Which  of  these  opinions  is  true, 
some  god  must  determine.  Which  is  most  probable,  is  a 
great  question."  (Tusc.  Dis.  L.  1  9.)  We  may  add  to 
this,  that  whatever  was  the  opinion  of  Cicero  himself,  on 
this  subject,  he  represents  the  doctrine  of  those  who  deny 
the  soul's  immortality  as  more  generally  received  ;  not  by 
Epicureans  alone,  but  by  learned  men  in  general.  "  Cater- 
rae  veniunt  contradicentiura,  ne  solum  Epicureorum,  sed 
nescio  quo  modo  doctissimus  quisque  contemnit." 

Tacitus,  who  may,  perhaps,  be  ranked  with  philosophers 
as  well  as  historians,  though  he  wrote  after  the  christian 
doctrine  of  immortality  had  made  extensive  progress,  speaks 
on  the  subject  in  the  most  doubtful  terms.  Contemplating 
the  disease  of  Agricola,  his  father  in  law,  for  whom  he  ap- 
pears to  have  entertained  no  ordinary  degree  of  respect  and 
affection,  his  mind  recurs  very  naturally  to  the  doctrine  of 
a  future  state,  which  he  speaks  of  as  merely  possible,  "  si 
quis  priorum  manibus  locus  ;  si,  ut  saf)ientibus  placet,  nou 
cum  corpore  extinguuntur  magnae  animae.'"   (Vita  Agricolae.) 

Pliny,  the  celebrated  naturalist,  in  very  strong  terms, 
disavows  alt  belief  in  a  life  to  come,  "  All  men,  (says  he,) 
are  in  the  same  condition  after  their  last  day,  as  before 
their  first,  nor  have  they  any  more  sense,  either  in  body  or 
soul,  after  they  are  dead,  than  they  had  before  they  were 
born."  Opinions  of  a  contrary  nature,  he  denominates, 
"  childish  and  senseless  fictions  of  mortals,  who  are  ambi- 
tious of  a  never  ending  existence."  (Nat.  History.  L.  vii, 
cap.  56.) 

"As  to  Varro,  (says  Dr.  Ireland,)  he  is  utterly  silent  as 
to  the  existence  of  a  future  state.  Man,  mortal  man,  is  the 
beginning  and  end  of  his  philosophy.     To  discover  the  art, 


336  SERMON   1. 

by  which  common  life  may  be  best  conducted,  is  all  his 
concern — the  object  of  all  his  virtue.  He  never  turned  his 
views  towards  another  world  for  the  happiness,  which  he 
sought.  And  we  must  conclude  concerning  a  genius,  dis- 
tinguished at  Rome  by  his  capacity  of  research,  his  depth 
of  penetration,  his  strong  judgment,  and  extensive  learning, 
that  he  indulged  no  hope  of  immortality,  and  that,  to  his 
eyes,  futurity  was  "  one  universal  blank.'  " 

From  what  has  been  said,  we  are  now  to  make  a  few  prac- 
tical remarks.     And, 

I.  We  perceive  the  immense  value  of  the  christian  reli- 
gion. 

Had  revelation  assured  us  of  nothing  but  a  future  state  of 
reward  and  punishment,  it  would  even  then  have  been  a 
gift,  not  unworthy  of  divine  munificence.     This  point  so  ira- 
ponant  to    the  hopes  and   happiness  of  man,  we  are  confi- 
dent, would  never,   mereh'  by  the  efibrts  of  human  reason, 
have  been  established.     There   is  no  ground  for  believing, 
that  the  human  understanding  ever  would  have  accomplish- 
ed what  had  been  for  thousands  of  years  attempted  without 
success.     Never  was  experiment  more  fairly  or  extensively 
made.     To   establish,  on  rational  grounds,  the  doctrine  of 
immortality'-,  was  an  ai'air,  in  which  all  men  were  equally  in- 
terested. No  subject  could  have  been  more  popular,  or  have 
received  more  general  attention.     Not  only  was  the  matter 
a  long  time  under  examination,  but  in  conducting  this  exam- 
ination were  employed  the  most  profound  and  soaring  intel- 
lects ;  such  as  probably  neither  have  been,  nor  ever  will 
be  executed.     The  result  was,  that  these  very  philosophers 
had  less  belief  in  the  soul's  immortality,  than  the  vulgar,  wha 
yielded  to  the  current  opinions,  however  absurd.     But  the 
Gosi)el  does  vastly  more,  than  merely  to  settle  the   contro- 
versy concerning  the  soul's  surviving  the   body.     It   leads 
to  the  mostrational  views  of  moral  obligation  ;  it  represents 
the  divine  law  as  perfect,  unyielding,  and  universal ;  and  by 
consequence,  that  depraved  beings  can   obtain   none  but  a 
gratuitious  justification.     It  not  only  reveals  an  economy  of 


SERM©N   r.  34b 

ttiercy,  but  specifies  the  conditions,  on  which  mercy  may  be 
obtained.  It  attributes  that  whole  system  of  measures,  which 
have  been  adopted  for  human  salvation,  to  the  intervention 
and  sufferings  of  that  august  personage,  in  whom  dwelt  the 
fulness  of  Deity. 

From  the  facts,  which  have  now  been  stated,  it  appears, 
that  christians  of  ordinary  abilities  and  information,  have 
not  only  a  more  established  belief  in  a  future  state,  than  un- 
inspired philosophy  could  impart ;  but  far  more  distinct,  con- 
sistent,  and  rational  views  on  the  subject- 

II.  Our  condition,  as  moral  agents  in  a  state  of  trial,  is 
materially  different  from  that  of  the  heathen.  All  beyond 
the  grave  was  to  them  peculiarly  a  land  of  darkness  and 
shadows.  All  was  obscure  and  fleeting.  Nothing  was  well 
established,  or  well  defined.  If  the  soul  were  notextinguish- 
€d  by  death,  they  knew  nothing  of  its  destiny  ; — whether  it 
^ould  pass  into  the  bodies  of  various  animals  ; — how  long 
these  transitions  might  continue  ; — or  whether  the  soul,  as  a 
distinct  agent,  would  ever  become  stationary.  Without  dis- 
carding the  whole  system  of  pagan  mythology,  they  could 
not  be  ascertained,  even  should  there  be  a  retribution,  by 
what  law  its  decisions  would  be  regulated. 

Upon  us,  on  the  contrary,  so  copious  a  flood  of  light  hath 
burst  from  that  world,  which  was  otherwise  concealed,  as 
to  leave  all  terrestrial  objects  scarcely  distinguishable.  If 
Christianity  be  true,  the  present  life  is  nothing,  and  that, 
which  succeeds,  is  every  thing.  Whether  we  cast  our  eyes 
to  the  heavens  above,  or  look  on  the  earth  beneath,  nothing 
imperishable  is  presented  to  our  view,  but  human  beings. 
All  the  monumentis  of  human  art  shall  crumble  to  ruins, — 
the  earth  itself  shall  wax  old  as  a  garment, — "  all  the  host 
of  heaven  shall  be  dissolved,  and  the  heavens  shall  be  roll- 
ed together  as  a  scroll ;  and  all  their  host  shall  fall  down, as 
3  leaf  falleth  oft' from  the  vine,  and  the  falling  fig  from  the 
lig  tree."  But  the  human  soul  is  neither  annihilated  nor 
i  mpaired  by  all  the  changes  of  the  material  universe.  It 
will  exist  with  all  its  powers  of  acting,  of  enjoying,  and  suffer- 

43 


347  SERMON   1. 

ing.  It  will  toiever  advance  in  knowledge,  glory,  and  mor- 
al excellence,  or  sink  in  darkness,  pollution,  and  misery. 
That  intellectual  spark,  which  our  Creator  hath  placed 
within  us,  will  soon  kindle  into  the  clear  and  resplendent 
glow  of  the  Seraph,  or  into  those  flames  of  hatred,  malice, 
and  rage,  that  will  eternally  torment  the  reprobate.  With 
such  a  belief,  and  with  such  expectations,  our  responsibility 
must  be  inexpressibly  great ;  and,  in  the  day  of  final  judg- 
ment, the  impenitent  believer  in  revealed  religion,  will  have 
occasion  to  envy  the  miklcr  doom  of  pagan  sinners, 

III.  In  the  light  of  our  suVyect,  we  perceive  the  import- 
ance of  the  pastoral  office.  It  relates  to  the  immortal  in- 
terests  of  man.  "  We  are  unto  God,"  saith  the  apostle, 
'•'  a  sweet  savour  of  Christ,  in  them,  that  are  saved,  and  in 
them,  that  perish.  To  the  one  we  are  the  savour  of  life  un- 
to life,  to  the  other,  the  savour  of  death  unto  death." 

As  God  has  appointed,  that  the  preaching  of  the  word 
should  be  the  ordinary  medium,  through  which  the  gift  of 
eternal  life  shall  be  bestowed  on  men,  my  fathers  and  brethren 
will  permit  me  to  suggest,  how  deeply  we  are  answerable, 
both  for  the  truth  of  our  doctrines,  and  the  clearness,  with 
which  we  deliver  them.  What  can  be  more  important,  than 
to  give  a  true  and  distinct  answer  to  this  inquiry,  "What 
shall  I  do  to  inherit  eternal  life  ?"  If  the  physician  mis- 
takes the  disorder  of  his  patient,  or  the  remedies,  which 
ought  to  be  applied,  no  worse  effect  can  result  from  his  er- 
ror, than  the  taking  of  a  few  years  from  human  life.  If  the 
jurist  gives  bad  counsel  to  his  client,  the  latter  is  forced  to 
abandon  prematurely  that  property,  of  which  death  must  un- 
avoidably divest  him.  If  the  statesman  discerns  not  the 
true  interest  of  his  country,  the  evils  resulting  may  indeed 
be  extensive,  but  admit  a  remedy  from  his  more  upright  or 
discerning  successors.  But,  if  the  spiritual  guide  knows  not 
the  way  of  salvation,  or  fails  of  rendering  it  plain  to  his  au- 
dience, the  error  admits  no  remedy, — their  loss  is  irretrieva- 
ble; for  "  the  things,  which  are  not  seen  are  eternal."  Nor 
does  the-^ubject  less  clearly  teach  us  how  well  becoming 


SERMON    f.  34S 

is  seriousness  to  a  christian  minister.  Men,  who  have  in 
rievvagreat  object,  cannot  indulge  habitual  levity.  This 
results  from  our  natures.  Such  an  object,  by  absorbing  the 
attention,  prevents  smaller  things  from  gaining  access  to  the 
mind:  or,  if  not,  a  comparison  between  thorn  and  that  great 
object,  to  the  contemplation  of  which  the  mind  is  accustom- 
ed, shows  how  unworthy  the  former  are  to  engross  human 
anxiety.  It  is  asserted  of  that  illustrious  warrior  and  states- 
man,  who  is  so  justly  the  boast  of  our  nation,  that,  during 
the  more  critical  years  of  the  revolutionary  contest,  he  was 
seldom  known  to  indulge  in  the  least  hilarity.  The  reason 
is  obvious.  He  felt  as  a  man,  on  whose  shoulders  rested 
the  burden  of  a  nation's  cares.  The  christian  minister  has 
an  object  still  more  momentous.  In  his  view  are  life  and 
immortality;  and  this  in  relation  not  only  to  himself,  but  to 
his  people.  These .  considerations  are  rendered  the  more 
impressive  by  those  instances  of  mortality,  which  so  fre- 
quently occur.  Every  year  the  king  of  terrors  makes  new 
inroads  on  this  Convention,  and  returns  loaded  with  fresh 
spoils,  to  his  abode  of  darkness  and  silence.  Our  fathers 
and  brethren  are  not  suffered  to  continue  by  reason  of  death. 
Several,  whom  we  were  accustomed  to  meet  on  occasions 
similar  to  the  present,  we  shall  behold  no  more,  until  "  they, 
who  are  in  their  graves,  shall  hear  the  voice  of  the  Son  of 
God,  and  come  forth." 

IV.  If,  at  the  dissolution  of  the  body,  immortal  life  is  ei- 
ther gained  or  lost ;  how  extremely  important  and  difficult 
is  the  duly  of  the  christian  minister,  when  visiting  the  sick 
and  the  dying ! 

It  is,  indeed,  of  all  hazards  the  most  dreadful,  to  defer  re- 
ligion to  a  dying  bed ;  and  there  is  much  reason  to  fear, 
that  they  who  are  then  unjust,  will  be  unjust  still.  But,  though 
this  is  to  be  apprehended,  it  is  not  to  be  deemed  a  certainty. 
We  know  of  no  evidence,  which  proves,  that  the  probation  of 
man  is  closed,  while  reasan  and  life  remain.  The  sinner,  who 
truly  repents,  will  obtain  immortal  life,  whatever  be  the  state 
^  bis  health,  when  this  repentance  commences.    The  daj2 


349  SERMON   t. 

and  hours  of  sickness  have,  therefore,  an  immense  value. 
And  there  are  no  occasions,  on  which  ministerial  address, 
and  prudence,  and  resolution,  are  more  severely  tried.  To 
conceal  from  a  sick  person  his  real  danger  is  indeed  the 
most  inconsistent  and  cruel  tenderness ;  though  the  com- 
munication ought,  doubtless,  to  be  made  with  all  possible 
caution.  To  a  dying  christian,  why  should  we  be  unwil- 
ling to  give  information,  that  his  season  of  labour  and  con- 
flict is  nearly  brought  to  a  close  ?  From  a  dying  sinner, 
why  should  we  dare  to  conceal  a  truth,  the  knowledge  of 
which,  by  the  power  of  divine  grace,  may  contribute  to  his 
eternal  salvation  ? 

V.  If  so  wide  is  the  distinction  between  the  religion  of 
Christ  and  religion  of  nature,  (as  the  latter  has  been  under- 
stood both  by  ancient  and  modern  pagans  ;)  and,  if  it  has  been 
found  after  a  long  and  extensive  experiment,  that,  without 
divine  revelation,  the  doctrine  of  immortality  and  a  retribu- 
tion is  never  likely  to  be  made  known,   it  is  a  duty  imperi- 
ously demanded  of  christians  to  communicate  their  religion 
to  the  heathen.     If  talents  and  learning  are  well  employed 
as  doubtless  they  are,  in  collating  manuscripts  and  versions, 
so  that,  if  possible,  no  jot  nor  tittle,  may  be  taken  from  the 
word  of  God,  or  added  to  it ;  how  undeniably  commendable 
are  their  labors,  who  at    every  personal  hazard,  preach 
among  the  gentiles,  the  unsearchable  riches  of  Christ!     If, 
to  preserve,  restore,  or  expunge  a  single  sentence,  agreeably 
to  the  best  evidence,  that  may  be  obtained,  is  an  object,  de- 
serving severe  and  long  continued  scrutiny ;  how  vast,  how 
noble  is  the  object  of  communicating  to  millions,  essentially 
ignorant  and  degraded  by  vice,  not  a  few  sentences  only, 
but  the  whole  volume  of  divine  truth  ! 

VI.  Finally,  if  the  soul  is  immortal,  as  Christianity  assures 
us,  vast  importance  must  be  attached  to  every  human  ac- 
tion. Every  deed  of  christian  charity — every  act  of  muni- 
ficence proceeding  from  the  love  of  God,  will  be  had  in  ever- 
lasting remembrance. 

The  occasion,  on  which  we   solicit  your  charity  is  well 


SSRUON  I.  350 

known.  We  speak  in  behalf  of  the  fatherless,  and  of  such 
as  have  no  helper.  We  invite  you  to  deeds,  by  which  the 
widow^s  hearty  too  long  accustomed  to  notes  of  grief,  shall  be 
made  to  sing  for  joy  ;  deeds,  which  shall  be  recognized  to 
your  infinite  advantage  at  the  day  of  judgment.  For,  "  when 
the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy  an- 
gels with  him,"  he  will  graciously  condescend  to  say  to  them, 
whose  beneficence  has  proceeded  from  "  the  good  treas- 
ure of  a  good  heart,  I  was  an  hungred,  and  ye  gave  me  meat ; 
I  was  thirsty,  and  y€  gave  me  drink  :  I  was  a  stranger,  and 
ye  took  me  in  :  I  was  naked,  and  ye  clothed  me :  I  was 
sick,  and  ye  visited  me :  I  was  in  prison,  and  ye  came  un- 
to me.  For,  inasmuch,  as  ye  did  it  to  the  least  of  tbege 
my  brethren,  ye  did  it  unto  me." 


SERMON  II. 


The  influence  of  revealed  religion  iii  ameliorating  the  condition  of  man. 


ISAIAH  liv.    13.  14. 
And  all  thy  children  shall  be  taught  of  the  Lord ;  and  great 

shall  be  the  peace  of  thy  children. 
In  righteousness  shalt  thou  be  established.     Thou  shalt  he  far 

from  oppression  ;  for  thou  shah  not  fear;  and  from  terror. 

for  thou  shalt  not  be  afraid. 
This  section  of  prophecy  relates  to  the  future  condition 
of  the  church,  and  the  accessions,  which  it  should  receive 
from  the  Gentiles.  The  two  things  foretold  are  these ; 
namely,  their  obedience  to  the  revealed  will  of  God,  and 
their  consequent  external  prosperity.  "  All  thy  children 
shall  be  taught  of  the  Lord."  The  result  of  this  will  be,  that 
they  shall  enjoy  a  well  established  government,  political 
freedom,  and  lasting  peace.  "  Great  shall  be  the  peace  of 
thy  children  ;"  or,  as  Bishop  Lowth  renders  it,  the  "  pros- 
perity of  thy  children.  In  righteousness  shalt  thou  be  es- 
tablished.    Thou  shalt  be  far  from  oppression." 

My  present  object  is,  to  consider  what  natural  connexion 
there  may  be  between  the  character  foretold  and  the  bless- 
ings promised ;  or,  in  other  words,  the  influence,  which  re- 
vealed religion  is  likely  to  have  in  meliorating  the  present 
condition  of  man.  This,  it  is  hoped,  will  not  be  unsuitable 
on  the  anniversary  of  a  society,  whose  object  is  to  diffuse 


RMON   II.  352 

the  blessings  of  r  lon,  by  imparting  to  the  destitute  thnt 

sacred  volume,  in  ..hich  it  is  contained.  Nor  Avill  it  be 
thought  inadmissible,  that  our  attention  should,  on  the  pres- 
ent occasion,  be  chiefly  directed  to  those  effects,  which 
the  scriptures  have  a  tendency  to  produce  on  the  present 
condition  of  man,  as  the  more  important  bearing,  which 
they  have  on  his  future  slate  is  so  usually  the  subject  of  our 
pulpit  exercises.  It  may  be  important,  that  those,  who  con- 
tribute either  property,  or  efforts,  to  increase  or  extend  the 
knowledge  of  these  sacred  writings,  should  perceive,  not  on- 
ly, that  they  are  increasing  the  means  of  salvation,  but  are 
ffrantinjc  the  most  effectual  aid  to  the  interests  of  order  and 
virtue,  of  private  and  social  happiness. 

That  v'c  may  rightly  estimate  the  tendency  of  revealed 
religion  to  improve  the  condition  of  human  society,  it  shall 
be  considered  briefly  in  regard  to  its  facts,  discoveries,  and 
precepts. 

Suppose  a  nation  existing  without  any  other  light,  than 
that  of  their  intellectual  nature.  Whether  such  a  nation 
would  believe  in  the  existence  of  a  supreme  and  divine  pow- 
er, I  know  not.  That  there  are  communities  of  human  be- 
ings, who  neither  worship  God,  nor  believe  in  his  existence, 
seems  to  be  a  truth  well  supported.  And,  although  an  eter- 
nal Deity  may  be  discovered  from  the  order,  beauty,  and 
design,  which  are  apparent  in  the  structure  of  the  world,  it 
is  not  certain,  that  the  discovery  has  ever  been  made  by 
any  but  those,  whose  intellectual  vision  has  been  aided  by 
some  scattered  rays  from  the  luminous  pages  of  inspiration. 
It  may,  with  less  hesitancy,  be  affirmed,  that  no  nation, 
without  such  aid,  has  ever  entertained  any  correct  or  con- 
sistent views  on  that  momentous  subject.  This  will  create 
;he  less  surprise,  if  we  consider  what  gross,  incoherent,  and 
monstrous  conceptions  were  entertained,  as  to  the  Sovereign 
of  the  universe,  by  some,  whose  superior  talents  and  appli- 
cation led  their  contemporaries,  and  have  induced  all  suc« 
ceeding  ages  to  denominate  them  the  friends  of  wisdom. 

A  nati©n,  therefore,  destitute  of  light  supernalurally  com- 


3SS  SERMON  II. 

municated,  would  neither  have  no  ideas  of  God,  or  those 
which  were  absurd,  impious,  or  contradictory.     Let  it  be 
supposed,  that  such  a  nation  becomes  universalij  acquaint- 
ed with  so  much  of  the  scriptures,  as  teaches  not  only  the 
existence  of  God,  but  his  unity,  his  natural  perfections,  and 
his  agency  in  creating  the  world.     Let  them  at  once  be  in- 
formed, so  as  to  produce  conviction,  that  this  world,  which 
we   inhabit   is  God's  world ;    that  He  created  it  by  his 
omnipotent  power ;  that  He  spake  and  it  was  done ; — that  He 
said,  "  Let  there  be  light,  and  there  was  light."     Were  the 
information  to  stop  here,  I  ask,  whether  even  this  would  not 
produce,  on  the  national  feelings  and  character,  consequen- 
ces of  real  importance,  and  great  extent  ?     For,  although 
nothing  were  mentioned  as  to  the  moral  character  of  him, 
who  created  the  world,  nor  of  his  present  agency  in  human 
affairs,  there  would,  I  presume,  be  a  sensible  apprehension 
of  both.     Tt  would  be  suspected,  at  least,  that  He,  who  cre- 
ated the  world,  had  not  abandoned  it ;  and  that  He,  who 
must    necessarily  have  some  moral    character,  was  more 
likely  to  have  that  of  uprightness,  than  any  other.     Is  there 
a  person  present,  who  would  not  think,  that  a  residence  in 
such  a  community  would  be  somewhat  more  tolerable,  af- 
ter so  much  light  was  convoyed,  than  previously?     Let  this 
community  next  be  expressly  taught,  that  the  Author  of  the 
universe  is  not  only  intelligent,  but  of  a  character  perfectly 
benevolent,  and  perfectly  pure  ;  so  that  no  instance  of  mor- 
al disorder  among  his  creatures  can  either  escape  his  no- 
tice, or  fail  to  excite  his  displeasure ;  and  that  his  provi- 
dence extending  to  the  farthest  limits  of  creation  is  exerted 
not  less  in  the  falling  of  a  sparrow,  than  in   the  regular  mo- 
tion of  the  heavenly  bodies; — let  all  this  be  fairly  and  for- 
cibly exhibited  to  the  view  of  all  the  individuals  of  the  na- 
tion, and  a  change  will  be  affected  in  their  political  condi- 
tion, more   universal  and  salutary,  than  any,  which  could 
result  from  the  wisest  laws,  or  the  best  form  of  civil  polity. 
The  characters,  inscribed  by  the  hand  of  God  on  the  hu- 
man mind; — that  law,  which  the  apostle  tells  us,  is  writ- 


SeRMON  II.  354 

Un  on  the  heart,  would  thenceforth  become  distinct  and  legi- 
ble. This  law  too  has  many  advantages,  superioi-  to  those 
of  any  other.  It  is  perfectly  conunensurate  wiih  moral 
agency.  It  reaches  to  all  the  modification  of  volition  and 
feeling.  In  view  of  this  law,  there  can  be  no  distinction  be- 
tween duties  of  perfect  and  imperfect  obligation.  There  is 
no  virtue,  nor  virtuous  disposition,  which  is  not  included  in 
its  conmiands;  there  is  no  vice,  nor  vicious  propensity,  not 
embraced  among  its- prohibitions.  And,  whereas  ten  thou- 
sand  culprits  elude  the  vigilance  of  earthly  sovereigns,  no 
offence  can  be  committed  against  the  Governor  of  the  uni- 
verse, when  he  is  not  present.  The  delinquent,  therefore, 
knows  at  the  very  moment,  that  his  crime  is  not  concealed. 
Another  most  interesting  fact,  which  revelation  brings  to 
our  knowledge,  is  the  incarnation  and  sufferings  of  Jesus 
Christ. 

With  whatever  soundness  of  argument,  the  doctrine  of  di- 
vine moral  government  might  have  been  established,  there 
would  be  danger  of  its  being  called  in  question  ;  or,  at  least, 
that  its  influence  would  be  diminished,  if,  during  a  long  suc- 
cession of  ages,  no  discrimination  were  apparent  between 
the  friends  and  enemies  of  virtue.  Many  would  be  likely 
to  say,  that  the  course  of  events,  falling  within  our  observa- 
tion, does  not  seem  well  to  correspond  w  ith  the  doctrine  of  di- 
vine moral  perfections.  If  the  Author  of  the  Universe  has  a 
moral  character,  and  has  ordained  for  his  creatures  a  moral 
law,  it  is  obvious,  that  He  cannot  look  on  such  a  world,  as 
ours,  v/ithout  indignation, — the  tranquility  of  Heaven  itself 
must  be  disturbed  by  the  crimes  committed  on  earth.  The 
Deity  would  not,  it  should  seem,  have  permitted  several  thou- 
sand years  to  pass,  without  rendering  conspicuous  the  light, 
in  which  he  viewed  the  transgressions  of  men. 

Now,  by  the  intervention  of  our  Saviour,  every  shadow 
of  difficulty,  hence  arising,  is  made  to  disappear  5  all 
ground  of  scepticism  is  perfectly  removed.  The  disobe- 
dience of  man  has  disturbed  the  tranquility  of  heaven.  A 
messenger  has  been  thence  commissioned;  even  He,  in 
44 


356  SERMON    II. 

whom  dwelt  the  fulness  of  Godhead  bodily,  "  to  reprove 
the  world  of  sin,  of  righteousness  and  judgment."  An  ex- 
hibition of  the  interest,  which  God  takes  in  human  affairs, — 
of  the  sensibility,  so  to  speak,  with  which  he  contemplates 
all  violations  of  a  moral  law,  more  striking,  than  that  which 
is  implied  in  this  event,  cannot  be  imagined.  Whatever  con- 
tempt may  be  thrown  on  the  doctrine  of  our  Saviour's  atone- 
ment, either  by  those  who  reject  Christianity,  or  by  those 
who  profess  it,  I  must  be  permitted  to  think,  that  the  line  of 
distinction  between  virtue  and  vice,  never  appears  so  broad 
and  well  defined  ; — that  the  law  of  God  never  appears  so 
sacred,  or  clothed  with  such  celestial  glory,  as  when  it  is 
viewed  through  the  medium  of  our  Saviour's  death  ;  and 
when  it  is  considered,  that  the  object  of  this  wonderful  event 
was,  "  that  God  might  be  just,  and  the  justifier  of  him  that 
believeth  in  Jesus." 

I  now  ask,  whether  this  small  number  of  facts,  were  they 
so  clearly  revealed  to  a  community  of  atheists,  as  to  gain 
general  belief,  would  not  produce  an  extensive  change  of 
habits  and  character  :  whether  the  morals,  and  consequent- 
ly the  political  condition  of  such  a  community  would  not  be 
essentially  improved  ?  and  whether  the  most  powerful  in- 
dividual on  earth,  could,  by  any  other  means,  render  them 
a  service,  so  important  to  their  present  happiness  and  tran- 
•  {uility,  as  by  convincing  them  of  these  facts  ? 

We  next  proceed  to  consider  what  motives  to  a  virtuous 
life  are  furnished  by  those  discoveries  which  are  contained 
in  the  sacred  scriptures.  These  writings  render  it  certain, 
not  merely,  that  death  is  not  the  end  of  man,  but  that  man  as 
a  living  agent,  will  have  no  end  : — that  all  human  actions, 
desires  and  emotions  are  reserved  for  future  examination : — 
that  this  examination  will  be  puljlic,  attended  with  circum- 
stances of  the  most  awful  solemnity  ; — and  that  consequent 
to  the  decision,  then  to  be  made,  will  be  rewards  and  pun- 
ishment, great  in  degree  and  endless  in  duration. 

No  person,  without  calling  in  question  the  first  principles  of 
human  action,  can  doubt,  that  these  discoveries  impose  on  the 


SERMON    II.  357 

disorderly  passions  of  man  the  most  powerful  restraint ;  and 
that  thej  aflbrd  a  proportionable  encouragement  to  virtue. 
All  civil  laws  make  their  appeal  to  oiu-  self  love.  They  design 
to  make  it  for  our  interest  to  demean  ouselvcs  as  good  mem- 
fcers  of  the  state.  Punishment  is  an  evil,  designed  to  over- 
balance the  supposed  advantages  of  doing  wrong.  But  the 
sanctions  of  human  laws  are  far  less  impulsive,  than  (hose 
of  the  divine  law.  No  present  good  is  so  great,  but  that  hell 
is  a  greater  evil.  No  present  sufferings  are  so  great,  but 
that  heaven  is  a  greater  good.  In  view  of  Christianity, 
therefore,  there  can  be  no  possible  case,  in  which  the  offen- 
der will  not  eventually  sustain  a  loss  ;  there  being  in  the  di- 
vine government,  no  want,  either  of  perspicuousness  to  de- 
tect crimes,  or  of  powei*  to  punish  them. 

This  reasoning,  j'^ou  may  imagine,  is  ineffectual  by  prov- 
ing too  much  :  for  it  seems  to  prove,  that  where  revelation  is 
enjoyed,  no  crimes  will  be  committed, — a  conclusion,  suffi- 
ciently refuted  by  observation.  I  answer,  that  we  should 
be  no  more  authorised  in  concluding,  that  the  motives,  ex- 
hibited in  scripture,  have  no  influence  in  preventing  vice, 
because  they  do  not  prevent  all  vices,  than  in  concluding 
that  human  laws  have  no  tendency  to  suppress  crimes,  be- 
cause all  the  members  of  civil  society  are  not  innocent.  The 
fact  is,  that  men,  enslaved  by  present  feelings,  do  not  act  ac- 
cording to  what  they  are  habitually  convinced  would  best 
promote  their  own  advantage.  Whatever  reason  we  may 
have  to  be  s.urprised  at  the  prevalence  of  vice,  in  countries, 
where  the  divine  law,  with  its  tremendous  sanctions,  has 
been  clearly  revealed,  it  is  far  from  being  true,  that  its  re- 
straining influence  is  inconsiderable.  If  Christianity  does 
not  make  all  men  good  members  of  the  state,  it  prevents 
them  at  least,  from  being  as  injurious,  as  they  would  be  with- 
out it.  By  any,  who  have  been  attentive  in  the  observa- 
tion of  facts,  thi^  will  not  be  called  in  question.  Let  pub- 
lic worship  and  public  instruction  be  suspended  in  any  town 
or  village,  for  the  space  of  a  quarter  of  a  century,  and  you 
T/ill  not  fail  to  perceive  a  very  disadvantageous  change  in 


358  SERMON   II. 

the  state  of  morals.  If,  for  another  period  of  equal  du- 
ration, copies  of  the  scripture  should  become  scarce,  and 
those  which  remained,  should  be  little  regarded,  the  cur- 
rent of  moral  corruption,  already  strong,  would  bpcome 
impetuous  and  overbearing.  It  cannot  have  escaped  the  no- 
tice of  any  one,  that  when  profligate  men  are  attempting  to 
ensnare  those,  who  are  younger  or  less  criaiinal,  than  them- 
selves, they  sedulously  abstract  them  from  all  those  places 
and  occasions,  with  which  are  connected  ideas  of  a  future 
state  or  day  of  judgment. 

We  should  hazard  nothing  in  asserting,  that,  were  a  na- 
tion to  lose  all  its  civil  institutions,  still  retaining  rational, 
genuine,  and  deep  views  of  religion,  its  happiness  and  safety 
would  be  far  better  secured,  than  they  could  be,  under  the 
best  political  constitution  and  the  wisest  laws,  with  an  entire 
oblivion  of  God  and  a  future  state. 

Some  opinion  may  be  formed  of  the  consequences,  which 
would  now  result  from  the  loss  of  religion,  by  adverting  to 
that  memorable  period  in  the  history  of  the  Jews,  when 
thfir  sacred  writings  lay  hid  in  the  temple.  During  this 
time,  idolatry  and  national  disorders  rapidly  increased.  In 
the  guilt  of  these  disorders,  men  of  every  rank  and  station 
appear  to  have  been  involved.  When  at  length  the  scrip- 
tures were  discovered,  the  king,  in  great  consternation,  ex- 
claimed, "  Go  ye.  and  inquire  of  the  Lord  for  me,  and  for 
the  people,  and  for  all  .Tudah  concerning  the  words  of  this 
hook,  that  is  found  :  for  great  is  the  wrath  of  the  Lord,  that 
is  kindled  against  us,  because  our  fathers  have  not  hearken- 
ed unto  the  words  of  the  book,  to  do  according  to  all  that, 
which  is  written  concerning  us.*'  The  message  of  God  to 
the  nation  was  this, '"  Behold  I  will  bring  evil  upon  this 
place,  and  upon  the  inhabitants  thereof,  even  all  the  words 
of  the  book,  whicli  the  king  of  Judah  hath  read,  because 
they  have  forsaken  me,  and  have  burnt  incense  unto  other 
gods,  that  they  might  provoke  me  to  anger  with  all  the 
works  of  their  hands  :  therefore  my  wrath  shall  be  kindled 
against  this  place,  and  it  shall  not  be  quenchedt" 


SBRMON    II.  359 

We  will  now  consider  the  requirements  of  revelation, 
first  in  general,  .ind  (hen  in  regard  to  particular  precepts. 

As  to  the  gcner-il  requirements  of  revelation,  they  are 
these,  To  make  a  right  use  of  our  intellectual  powers;  to 
estimate  objects  according  to  their  value  :  and  to  form  a 
character,  comprehending  feelings  and  actions,  correspond- 
ing with  such  estimation. 

Revelation  makes  its  first  appeal  to  the  reason  of  man  : 
it  offers  evidence ;  and  it  requires  him  to  proportion  his  be- 
lief precisely  to  that  evidence  :  it  does  not  permit,  that  his 
assent  should  be  either  greater,  or  less,  than  may  be  sup- 
ported on  solid  ground.  "  If  I  do  not  the  works  of  my  Fa- 
ther," said  our  Saviour,  "  believe  me  not."  "  Now,  I  tell  you, 
before  it  come  to  pass,  that  when  it  is  come  to  pass  ye  may  be- 
lieve, that  I  am  he."  "  I  speak  as  unto  wise  men,"  saith  the 
apostle,  "judge  ye  what  1  say."  God  requires  us  to  believe 
nothing,  which,  on  an  impartial  consideration  of  the  evi- 
dence afforded,  it  would  not  be  irrational  to  reject.  Rea- 
son teaches  us,  that  a  religion,  founded  on  miracles  and  the 
accomplishment  of  prophecy,  must  be  true.  It  then  teaches 
us,  that  every  doctrine,  certainly  contained  in  such  a  reli- 
gion, must  likewise  be  true.  Limited  as  our  reason  is,  there 
are  many  things  in  the  scriptures,  beyond  its  grasp :  many 
which,  without  supernatural  aid,  it  could  not  have  discovered, 
many,  the  manner  of  whose  existence  is  still  incomprehen- 
sible. Such  is  the  doctrine  of  a  resurrection,  and  that  of  our 
Lord's  incarnation.  Neither  of  these  is  inconsistent  with 
reason  ;  but  both  are  unquestionably  above  it:  i.e.  reason, 
unaided  by  revelation,  can  form  no  opinion  on  these  sub- 
jects. Were  the  doctrines  casually  suggested  to  the  mind, 
the  understanding  could  neither  affirm,  nor  deny.  What 
then  has  reason  to  do  with  them  ?  Plainly  this,  to  deter- 
mine whether  they  are  taught  in  those  scriptures,  which 
are  given  by  inspiration  of  God.  If  they  are,  it  is  irrational 
to  call  them  in  question  ;  because  reason  will  not  permit  us 
io  doubt  the  truth  of  the  Almi.s^hty. 

But  revelation  requires  not  only,  that  we  proportion  our 


360  SERMON    11. 

assent  to  the  evidence  exhibited,  but  that  we  estimate  ob- 
jects according  to  their  importance.  If  it  forbids  us  to  cov- 
et riches,  it  is  because  there  is  nothing,  which  "  a  man  can 
give  in  exchange  for  his  soul."  If  the  scriptures  enjoin  it  as  a 
duty  to  "  love  God  with  all  the  heart,  soul,  stengthand  mind, 
it  is  because  of  the  infinite  splendour  of  his  moral  perfections, 
and  because  of  those  "  rivers  of  pleasure,  which  flow  at  his 
right  hand."  If  it  directs  us  not  to  "  set  our  affections  on 
things  below,  but  on  those,  which  are  above,"  it  is  because 
"  the  things,  which  are  seen,  are  temporal ;  and  the  things, 
which  are  not  seen,  are  eternal." 

As  revelation  teaches  us  to  esteem  objects  according  to 
their  importance,  it  demands,  that  our  deportment  should 
correspond  with  such  estimation :  by  consequence,  when 
there  is  competition  between  the  favor  of  God  and  the  ap- 
probation of  men,  between  our  future  inheritance  and  our 
present  advantage,  it  is  made  our  duty,  in  both  cases, to  give 
to  the  former  a  willing  and  decided  preference. 

Now,  even  without  taking  into  consideration  what,  in  par- 
ticular, that  course  is,  which  religion  prescribes,  it  would  be 
exceedingly  obvious,  that  the  influence  of  these  general 
principles  is  conducive  to  the  well  being  of  civil  society. 
How  effectually  would  this  be  secured,  were  all  men  to 
make  a  right  use  of  their  understanding; — estimate  all 
objects  according  to  their  importance  ; — and  cherish  feelings 
and  character,  corresponding  with  such  estimation  ! 

To  throw  additional  light  on  the  subject,  we  will  notice 
distinctly  a  few  of  the  moral  precepts  contained  in  the 
the  volume  of  inspiration  ;  "  Render  to  all  men  their  dues  ; 
tribute  to  whom  tribute  is  due;  custom  to  whom  custom  ; 
fear  to  whom  fear;  honor  to  whom  honor.  Owe  no  man 
any  thing,  but  to  love  one  another.  Abhor  that  which  is 
evil;  cleave  to  that  v/hich  is  good.  Recompense  no  man 
evil  for  evil.  Provide  things  honest  in  the  sight  of  all  men. 
The  grace  of  God,  which  bringeth  salvation,  teacheth,  that 
denying  ungodliness  and  worldly  lusts,  we  should  live  so- 
berly, righteously,  and  godly  in  tliis  present  world."     In  the 


SERMON   II.  361 

decalogue  is  contained  a  solid  compend  of  moral  prohibi 
tions ;  and  our  Lord  has,  in  a  few  words,  cnjoinc  d  every 
duty,  which  belongs  to  man,  as  a  social  being.  "  Whatso- 
ever things,  ye  would  that  men  should  do  unto  you,  do  ye 
the  same  to  them." 

From  that  view  of  the  subject,  which  has  now  been  taken^ 
does  it  not  appear  evident,  beyond  contradiction,  that,  in 
proportion  as  the  principles  of  revelation  are  known,  and 
practically  adopted,  the  condition  of  man  in  a  social  and 
civil  state, must  be  immensely  improved?  Would  not  these 
principles  diffuse  integrity  and  benevolence  through  all 
ranks  of  a  community,  making  subjects  virtuous  and  happy, 
and  rulers  wise  and  lenient?  When,  therefore, the  mass  of 
the  people  in  any  nation,  shall  be  "  taught  of  the  Lord,"  i.e. 
live  under  the  influence  of  revealed  religion,  "  great  will  be 
their  peace.  In  righteousness  will  they  be  established ;  they 
will  be  far  from  oppression,  for  they  shall  not  fear;  and 
from  terror,  for  they  shall  not  be  afraid." 

For  the  enforcing  of  christian  principles,  and  the  observ- 
ance of  christian  institutions,  we  have,  therefore,  exhibited  a 
motive,  to  which  no  person,  not  wholly  indifferent  to  the 
present  condition  of  his  fellow  men,  can  be  insensible.  But 
there  is  another  view  of  the  subject,  which  ought,  in  a  much 
higher  degree,  to  engage  our  attention.  Though  civil  so- 
ciety is  a  very  interesting  state  of  human  existence,  there  is 
another,  which,  in  point  of  importance  and  duration,  is  in- 
finitely more  so.  In  less  than  a  century,  we  ourselves,  our 
families,  and  connexions,  together  with  the  present  popula- 
tion of  our  country,  and  the  world,  shall,  with  enlarged  ca- 
pacities for  enjoyment  or  suffering,  be  transferred  to  anoth- 
er state.  As  to  the  existence  and  duration  of  this  state. 
Christianity  is  the  only  religion  on  earth,  which  gives  us  au- 
thentic and  satisfactory  instruction.  Neither  from  any  oth- 
er source,  can  we  be  informed,  on  what  conditions  its  pains 
may  be  avoided,  and  its  bhss  obtained.  Jesus  Christ  is  him- 
self "  the  resurrection  and  the  life.  Whosoever  liveth  and 
believethon  him,  though  he  die,  yet  shall  he  iivr-."  The  bible 


369  SERMOK   lU 

does  not  indeed  ensure  salvation  to  all,  who  read  it: 
but  it  does  render  their  salvation  more  probable,  than  it  oth- 
erwise would  be.  It  brings  to  their  knowledge  a  series  of 
events,  and  a  system  of  doctrines,  in  the  highest  possible 
degree,  calculated  to  exercise  the  understanding,  to  rouse 
the  imagination,  and  affect  the  heart.  It  describes  our  ruin, 
and  offtTS  a  remedy. 

Whether  we  contemplate  christian  religion  in  regard  to 
its  influence  on  the  present  character  and  happiness  of  men, 
or  in  relation  to  that  boundless  scene,  which  it  opens  to  our 
fears  and  our  hopes,  the  propriety  of  combining  efforts  for 
the  pui-pose  of  extending  its  influence  is  strikingly  apparent. 
In  prosecuting  this  object,  we  know,  that  we  are  engaged  in 
a  good  work.  It  is  the  same  work,  which  has  employed 
the  attention  of  apostles,  prophets,  martyrs,  of  Jesus  Christ, 
and  of  God  the  F.ithor-  So  far,  therefore,  as  we  are  engag- 
ed in  it,  we  are  workers  together  zvitJi  God.  If  the  contents 
of  the  sacred  volume  were  worthy  of  being  communicated 
from  God  to  men  by  a  series  of  mirwcles,  are  they  not  wor- 
thy of  being  conveyed  from  us  to  others,  when  it  can  be 
done  by  ordinary  means,  and  with  little  labor?  It  is  not 
the  design  of  God,  that  his  word  should  be  confined  to  any 
one  nation,  or  to  any  particular  section  of  the  earth. 
Wherever  there  are  sufferings  to  be  alleviated,  vices  to  be 
reformed,  or  hearts  to  be  renewed,  his  purpose  is,  that  the 
doctrines  of  revealed  religion  shall  be  proclaimed.  "Go,'' 
saitli  Jesus  Christ,""  into  all  the  world,  and  preach  the  gos- 
pel to  every  creature."  One  way  of  complying  with  this 
command  is,  by  sending  among  the  ignorant,  whether  in 
heathen  or  christian  countries,  the  discourses  of  Christ,  and 
the  writings  of  his  inspired  disciples. 

We  are  to  notice  likewise,  that  this  purpose  of  God  in  re- 
gard to  the  propagation  of  revealed  truth,  will  be  accom- 
plished, "  For  the  earth  shall  be  full  of  the  knowledge  of 
the  Lord."  They,  therefore,  who,  impelled  by  an  ardent 
desire,  that  all  nations  should  be  refreshed  by  streams  issu- 
ing from  the  fountain  of  life,  unite,  for  that  object,  their 


SERMON    U.  363 

prayers  and  their  labors,  cannot  be  accused  of  indulging  a 
vain  hope. 

But,  if  such  an  event  shall  ever  occur,  you  imagine,  per- 
haps, that  it  will  bo  produced  by  miraculous  interposition, 
and,  of  course,  that  Ijuinan  exertions  will  be  superseded. 

A  few  moments  reflection  on  well  known  f  icts,  will,  it  is 
believed,  be  sufficient  to  diminish  your  confidence  in  this 
conclusion.  At  the  time,  when  Christianity  originateil,  far 
the  greater  part  of  Europe  was  inhabited  by  idolatrous  bar- 
barians. All  Europe  has  now  received  Christianity.  Yet 
this  change  was  not  eflected  by  new  miracles.  That,  with- 
in one  century  from  the  present  time,  the  Gospel  should  be 
preached  among  all  nations,  is  not  more  improbable,  than 
ten  years  before  their  occurrence,  were  some  of  those  events, 
which  have  taken  place  in  our  own  age.  The  time  is  with- 
in the  recollection  of  almost  all  present,  when  the  spirit  of 
infidelity  was  widely  spreading  throughout  all  Christendom. 
In  our  own  countiy,  publications,  traducing  revealed  reli- 
gion, were  read  with  avidity,  and,  consequently,  not  with- 
out elTect.  The  current  against  it  was  rapid  and  boisterous  : 
and  those,  who  did  not  consider,  that  "  the  foundation  of  God 
standcth  sure,"  scarcely  resisted  the  impression,  that  they 
Saw  a  trembling  in  the  edific-e,  which  presaged  speedy  ruin* 
The  scriptures  were  falling  into  disuse,  and  were  treated 
with  disrespect.  But,  "  when  the  enemy  was  coming  in  like 
a  flood,  the  spirit  of  the  Lord  raised  up  a  standard  against 
him."  Societies  for  sending  forth  missionaries,  for  distribut- 
ing the  scriptures,  and  for  translating  them  into  languages 
in  which  they  had  never  appeared,  have  been  multiplied  to 
a  degree,  exciting  general  astonishment,  though  less,  than 
might  justly  be  produced  by  an  ev^nt  of  such  very  extraor- 
dinary a  character.  These  same  scriptures,  which  were 
attacked  with  wit,  derision,  and  a  kind  of  malignant  triumph, 
are  now,  distributed  in  the  four  quarters  of  the  globe,  at  the 
expense  of  many  hundred  thousands  a  year.  That,  which 
was  spoken  by  the  prophet,  is  now  confirmed.  "  They  shall 
.sec,  to  whom  He  was  not  spoken  of:  and   they,  that  have 

4.5 


364 


SERMON    II. 


hot  heard,  shall  understand."  If  such  has  been  the  result 
of  christian  effort,  continued  but  for  twenty  years,  the  way 
being  so  far  prepared,  what  may  we  not  expect  for  a  century 
to  come  ;  and  that  too  without  any  thing,  but  a  usual  bless- 
ing on  human  exertions  !  In  this  connexion,  and  on  this  oc- 
casion, I  cannot  forbear  to  mention,  that  splendid  and  aur 
gust  combination  of  rank,  wealth,  talents,  and  religion,  The 
British  and  Foreign  Bible  Society.  Of  such  an  institution 
I  know  not  how  to  speak  in  language,  more  appropriate, 
than  that,  which  the  scriptures  afford.  "I  saw  and  behold 
a  tree  in  the  midst  of  the  earth;  and  the  height  thereof  was 
great.  The  tree  grew  and  was  strong;  and  the  height  thereof 
reached  unto  heaven,  and  the  sight  thereof  to  the  end  of  all 
the  earth.  The  leaves  thereof  were  fair,  and  the  fruit  thereof 
•much."  Those  leaves  are,  by  the  auspicious  gales  of  heav- 
en, wafted  to  distant  islands  and  continents,  and  are  scatter- 
ed around  for  the  healing  of  the  nations.  The  roots  have 
struck  deep:  they  have  extended  to  remote  lands,  germinat- 
ing in  every  congenial  soil,  producing  trees  of  inferior  size, 
but  of  the  same  fruit  and  foilage,  as  the  parent  stock. 

When  the  nature  and  tendency  of  revelation  are  consider- 
ed, no  christian  can  reflect,  without  a  mixture  of  surprise  and 
delight,  that  Bible  Societies,  in  vigorous  activity,  now  exist, 
not  only  in  England  and  Scotland,  but  in  Holland,  Germany, 
Prussia,  Switzerland,  Denmark,  Sweden,  and  Russia,  in  Eu- 
rope.— At  Calcutta  and  Bombay  in  Asia. — At  the  Isle  of 
France,  St.  Helena,  and  at  the  Cape  of  Good  Hope  in  Africa. 
— At  Jamaica,  among  the  American  Islands,  and  in  various 
parts  of  the  United  States. 

When  the  millcnium  will  commence,  or  what  in  particular 
will  be  the  state  of  things,  during  that  happy  period,  I  know 
not.  But,  when  we  contemplate  the  simultaneous  and  pow- 
erful efforts,  which  in  various  ways,  are  now  making  in  so 
rnnny  christian  nations,  and  reflect  on  the  natural  influence 
of  revelled  truth  on  the  condition  of  man,  whether  consider- 
ed as  a  social  or  an  immortal  being,  it  is  impossible  to  avoid 
die  belief,  that  a  broad  foundation  is  laid  for  human  happi- 


SERMON  ir.  '  36^ 

Hess  and  virtue;   and  that  these  great  measures  will  event- 
ually issue  in  "peace  on  earth,  and  good  will  towards  men." 

The  interest,  taken  by  so  many  among  our  own  country* 
men,  in  this  great  enterprise  of  benevolence  and  piety, 
justifies  animating  hopes,  as  to  the  condition  of  posterity. 
When  we  shall  have  "  fallen  asleep,  not  being  permitted  to 
continue  by  reason  of  death,"  our  children  will  not  be  left 
to  pass  their  probation  in  a  nation  of  infidels.  They  will 
MOt,  we  confidently  hope,  be  taught  that  death  is  everl'isting 
sleep  ;  nor  to  deny,  that  "  God,  who,  at  sundry  times,  and 
in  divers  manners,  spake  to  the  Jewish  nation  by  the  proph- 
ets, hath  in  these  last  ages,  spoken  to  the  world  by  his  Son." 
They  will  find  objects  and  institutions,  at  once  indicating, 
and  promoting  reverence  for  God  and  revealed  religion. 
That  spirit,  which  now  moves  the  whole  christian  world, 
will,  it  is  believed,  in  their  day,  be  more  active  and  widely 
diffused.  They  will  witness  the  removal  of  some  of  those 
©bstacles,  which  yet  impede  the  propagation  of  Christianity. 
'Much  will  be  done  in  their  day,  and  more  in  the  days  of 
their  posterity,  that  "  valleys  may  be  filled,  and  mountains 
and  hills  be  brought  low."  "  My  spirit,  that  is  upon  thee, 
and  my  words,  which  I  have  put  in  thy  mouth,  shall  not  de- 
part out  of  thy  mouth,  nor  out  of  the  mouth  of  thy  seed,  nor 
out  of  the  mouth  of  thy^seed's  seed,saith  the  Lord,  from  hence 
forth  and  forever." 

My  fathers  and  brethren  of  the  Maine  B'lhh  Society, 

If  the  value  and  tendency  of  the  holy  scriptures  have  been 
fairly  represented,  men  seldom  meet  together  for  a  purpose 
more  important,  than  that,  for  which  we  are  now  assembled. 
Is  our  social,  moral,  or  religious  state  sa  perfect,  as  to  need 
no  improvement?  Has  it  not  been  shown,  that  there  is  no 
method  better  calculated  to  effect  such  improvement, 
than  the  propagation  of  that  system  of  truth,  v.liich  is  con- 
tained in  the  oracles  of  God  ?  Have  our  endeavors  been 
commensurate,  either  with  the  objects  of  the  institution,  ot 
with  our  own  ability?  When  I  speak  of  ability,  I  mean  tf 
comprehend  that  patronage,  which  we  nii-ht  obtain,  wer 


36C  SERMON  n, 

greater  interest  excited,  and  corresponding  endeavors  used. 
Compared  with  other  societies  of  a  similar  nature,  can  it  be 
said,  that  we  have  performed  our  contingent  of  labor,  or  have 
offered  our  proportion  of  sacrifice?  If  others  have  not 
done  too  much,  we  have  unquestionably  done  too  litde. 
With  no  greater  ardor,  than  we  have  displayed,  to  instruct 
the  ignorant,  and  reclaim  the  vicious  in  our  own  district, 
would  the  sacred  writings  have  been,  in  the  course  of  a  few 
years,  diifused  in  sixty  different  languages  or  dialects? — 
Would  they  have  been  sent  to  China,  India,  Persia,  and  the 
regions  bordering  on  the  Caspian  Sea  ?  When  there  are 
about  forty  Bible  Societies  in  the  United  States,  is  it  too 
much,  that  one  should  be  liberally  supported  in  the  District 
of  Maine?  Whatever  duties  we  owe,  either  to  religion,  or 
the  public,  admit  no  delay.  The  king  of  terrors  is  every  year 
making  new  inroads,  &,  returns,  loaded  with  fresh  spoils,  to  his 
abode  of  darkness  and  silence.  Since  our  last  anniversary, 
the  late  venerable  president  of  this  Society,*  has  closed  his 
earthly  labors.  "  What  thine  hand  findeth  to  do,  do  i(  with 
thy  might;  for  in  the  grave,  there  is  no  work,  knowledge, 
or  device." 

To  the  subject,  now  before  us,  1  beg  leave  to  call  the  at- 
tention of  this  whole  assembly. 

We  solicit  your  charity  for  no  exceptionable,  or  doubtful 
object.  ^Vc  arc  not  asking  you  to  favor  one  denomination 
of  christians  in  exclusion  of  another  ;  but  to  put  into  the 
hands  of  the  ignorant  poor  that  word,  by  which  they 
may  judge  of  christian  truth  ;  and  by  which  they  must  them- 
selves be  judged  at  the  last  day. 

Can  you,  in  any  way,  more  suitable  than  this,  fc'"tify 
gratitude  for  your  present  security  from  that  hostile  attack, 
and  perhaps  wanton  conllagration,  which  a  few  months  since, 
you  so  justly  apprehended,  and  which,  but  for  the  return 
of  peace,  you  might,  before  the  present  time,  have  actually 
witnessed?  The  benefactions  now  solicited  are  for  enlarg- 
ing ant!  confirming  the  empire  of  the  Prince  of  Peace.     Let 

*  The  Rev.  Sau/uel  Deane,  D.  D. 


.SERMON.    M.  367 

ihe  scriptures  be  known,  studied,  and  obeyed  through  the 
world,  and  war  shall  never  again  disturb  or  desolate  the 
nations.  / 

No  more  shall  nation  against  nation  rise, 
Nor  ardent  warriors  meet  with  hateful  eye?, 
Nor  fields,  with  gleaming  steel  be  cover'd  o'er. 
The  brazen  trumpet  kindle  rage  no  more. 
But  useless  lances  into  scythes  shall  bend, 
And  the  broad  falchion  in  a  plougshare  end. 

As  to  the  proximity  of  our  Saviour's  reign  on  earth,  his 
friends  may,  indeed,  be  disappointed.  When  they  are  look- 
ing for  permanent  and  extensive  peace,  new  wars  may  be 
kindled.  There  may  again  "  be  distress  of  nations  with 
perplexity,  the  sea  and  the  waves  roaring,  and  men's 
hearts  failing  for  fear,  and  for  looking  after  those  things, 
which  are  coming  upon  the  earth."  But  those  revolutions, 
which  disturb  the  world,  do  not  shake  the  foundation  of 
the  christian's  hope.  "  God  is  not  a  man  that  he  should 
lie,  nor  the  son  of  man,  that  he  should  repent.  Hath  he 
said,  and  shall  he  not  do  it?  Hath  he  spoken,  and  shall 
he  not  make  it  good  ? 

What  has  recently  been  done  for  the  furtherance  of  the 
gospel,  has  not  been  effected,  while  the  nations  were  flour- 
ishing and  tranquil.  If,  therefore  the  earth  is  to  be  visited 
with  new  desolations,  we  need  not  apprehend,  that  the  great 
interest  which  is  so  dear  to  christians,  will  be  abandoned. 
"  The  walls  of  Jerusalem  shall  be  built  in  troublous  times. 
Therefore  will  we  not  fear  though  the  earth  should  be  re- 
moved, and  though  the  mountains  should  be  carried  into  the 
midst  of  the  sea.  Though  the  waters  thereof  roar  and  be 
troubled,  though  the  mountains  shake  with  the  swelling  there- 
of. There  is  a  river,  the  streams  whereof  shall  make  glad 
the  city  of  our  God  :  the  holy  place  of  the  tabernacle  of  the 
most  High." 


SERMON  III. 


On  the  cvih  of  War  and  the  probability  of  the  universal  prevalence  of  Peace. 


PSALM  Ixxii.  7. 

In  his   days  shall  the  righteous  flourish  :   and  abundance  of 
peace,  so  long  as  the  moon  endureth. 

This  Psalm,  it  is  believed,  refers  to  Solomon,  as  typifying 
the  Messiah.  In  colours  of  uncommon  beauty,  it  portrays 
the  blessings  of  good  government ;  blessings  which  will  nev- 
er be  fully  enjoyed,  till  "  the  kingdoms  of  this  world  shall 
become  the  kingdoms  of  our  Lord,  and  of  his  Christ." 

In  the  present  discourse,  the  following  arrangement  will 
be  observed.  After  showing,  that  war  is  a  calamity,  both 
extensive  and  severe,  I  shall  attempt,  from  the  text  and  oth- 
er passages  of  scripture,  to  return  an  answer  to  this  inquiry, 
"  Shall  the  sword  devour  forever  ?" 

War  is  a  calamity  of  very  wide  extent.  Originating  in 
the  depravity  of  the  human  heart,  it  is  likely  to  prevail, 
wherever  there  are  human  beings,  in  whom  this  depravity 
is  unsubdued.  Accordingly  we  find,  that  war  has  been  com- 
mon in  every  age,  and  among  all  nations,  whether  barbar- 
ous or  refined.  Contention  began,  even  before  the  civil 
state  could  have  been  formed.  It  commenced  in  the  first 
family,  and  during  the  life  of  our  first  parents.     Abel   was 


siRMON  iir.  JGS 

slain  by  the  hands  of  a  brother.  As  the  number  of  human 
beings  increased,  similar  enormities  became  more  common. 
As  a  reason  why  God  destroyed  all  flesh  by  a  dclu:;c,  it  is 
recorded,  that  the  "  earth  was  filled  with  violence.''  It  is 
probably  in  reference  to  this,  that  God  immediately  after 
the  deluge,  with  so  much  solemnity,  prohibited  the  wanton 
destruction  of  human  life  ;  "  And  surely  your  blood  of  your 
lives  will  I  require.  At  the  hand  of  every  beast  will  I  re- 
quire it ;  and  at  the  hand  of  every  man  ;  and  at  the  hand 
of  every  man's  brother  will  I  require  the  life  of  man.  Who- 
so sheddeth  man's  blood,  by  man  shall  his  blood  be  shed." 
(Gen.  ix.  6.) 

The  passion  for  war  and  conquest  was  next  displayed  in 
Nimrod,  who,  to  the  character  of  a  mighty  hunter,  added 
that  of  a  chieftain  and  statesman.  In  the  days  of  Abraham, 
kings  had  formed  alliances  for  the  purpose  of  war.  Nine 
kings  were  joined  together  in  one  battle  in  the "  vale  of 
Siddim."     (Gen.  xiv.  3.) 

When  the  descendants  of  Israel  were  established  in  the 
land  of  Canaan,  they  had  wars  not  unfrequently  among 
themselves,  and  almost  perpetually  with  surrounding  nations. 
The  history  of  the  Assyrians,  Persians,  Greeks,  and  Romans, 
is,  for  the  most  part,  military  history.  These  nations  have 
long  since  disappeared.  After  having  trampled  on  the 
rights  of  states  less  powerful ;  after  having,  for  many  ages, 
revelled  with  impunity  on  the  spoils  of  others;  at  length 
made  feeble  by  their  own  greatness,  they  were  vanquished. 
in  succession,  by  other  states,  possessing  the  same  ambition, 
but  not,  like  themselves,  enervated  by  age  and  luxury.  So 
universally  have  events  corresponded  with  the  declaration 
of  Christ ;  "  He  that  taketh  the  sword,  shall  perish  by  the 
sword."  The  great  kingdoms  and  empires  of  ancient  times, 
with  all  their  power  and  splendor,  were,  at  dilTerent  periods, 
swept  from  the  earth  by  the  storms  of  war.  The  prophet 
Ezekiel,  with  a  mind  glowing  with  inspiration,  has  imagined 
that  world  which  contains  the  spirits  of  all  the  dead.  As 
dearth  is  the  end   of  all  men.  war   is  represented   by  him  as 


370 


.SERMON    ni. 


the  death  of  nations.  "  Ashur  is  there  and  all  her  coiupa- 
nj.  His  graves  are  round  about  him  :  all  of  them  slain, 
fallen  bj  the  sword.  Whose  graves  are  set  in  the  sides  of 
the  pit,  and  her  company  is  round  about  her  grave:  all  of 
them  slain,  fall^^n  by  the  sword  ;  which  are  gone  down,  un- 
circumcised,  to  the  nether  parts  of  the  earth,  which  caused 
their  terror  in  the  land  of  the  living  :  yet  they  have  borne 
their  shame  with  them,  that  go  down  to  the  pit.  There  is 
Mesheck  and  Tubal,  with  all  her  multitude  :  her  graves  are 
round  about  him  :  all  of  them  uncircumciscd,  slain  with  the 
sword,  though  they  caused  their  terror  in  the  land  of  the 
living.  And  they  shall  not  lie  with  the  mighty,  that  arc 
slain  of  the  uncircumcised,  which  are  gone  down  to  hell  with 
their  weapons  of  war:  and  they  have  laid  their  swords  un- 
der their  heads.  But  their  iniquity  shall  be  upon  their 
bones,  though  they  were  the  terror  of  the  mighty  in  the 
land  of  the  living.  I'herc  is  Edom,  her  kings,  and  all  her 
princes,  which,  with  their  might,  are  laid  by  them,  that  are 
slain  by  the  sword.  There  be  the  princes  of  the  North,  all 
of  them,  and  all  the  Zidonians,  which  are  gone  down  with 
the  slain.  With  their  terror  they  are  ashamed  of  their 
might;  and  they  bear  their  shame  with  them,  that  go  down 
to  the  pit." 

The  remarks,  which  we  have  made  in  reference  to  an- 
cient kingdoms  and  empires,  may  be  applied  to  modern  Eu- 
rope- In  its  history  nothing  is  so  prominent,  and  nothing 
so  much  engrosses  the  attention,  as  the  operation  and  con- 
sequences of  war.  Those  hordes  of  barbarians,  that,  from 
different  quarters,  and  at  different  times,  invaded  and  event- 
ually crushed  the  Roman  empire,  were  of  a  character,  dar- 
ing, ferocious,  and  warlike.  (Liv.  v.  36.)  They  scarcely 
pretend  to  any  other  right,  than  that  which  was  founded 
on  their  courage,  fortune  and  military  strength.  "  Vv'e  car- 
ry, said  they,  our  right  in  our  arms ;  and  all  things  are  the 
property  of  brave  men."  (Liv.  Lib.  v.)  Whoever  considers 
the  extent  and  poAver  of  the  Roman  empire,  will  readily 
perceive,  that   its  subversion  could  not  have  been  effected,, 


SERMON    HI.  371 

without  infinite  suflorings,  and  enormous  waste  of  human 
lives.  As  the  states,  now  occupying  Europe,  were  formed  hy 
a  union  of  those  hordes,  with  fragments  of  the  ancient  em- 
pire, they  have  inherited  the  same  spirit,  somewhat  broken 
indeed,  and  softened  by  the  progress  of  refinement,  and  the 
mild  genius  of  Christianity.  Among  these  states,  the  last 
twenty  years  have  constituted  an  era  of  pre-emiment  deso- 
lation. 

Hitherto  we  have  alluded  to  those  nations  and  empires, 
with  which  history  is  most  familar.  But  the  calamity  and 
opprobrium  of  war  are  not  confined  to  any  community  or 
division  of  the  human  race.  When  America  was  first  ex- 
hibited to  the  view  of  an  astonished  world,  its  inhabitants 
were  not  found,  in  this  respect,  to  possess  any  peculiar  traits 
of  character.  Impelled  by  the  same  passions,  they  gave 
vent  to  them  in  the  same  manner.  Their  enterprises  were 
those  of  hunting  and  war,  i.  e.  their  chief  employment  was 
to  preserve  their  own  lives,  and  to  kill  their  enemies.  A 
similar  remark  may  be  made  in  reference  to  the  savage  in- 
habitants, possessing  the  isles,  either  of  the  Pacific  or  Indian 
Ocean.  They  are  known  to  have  been,  in  the  words  of  in- 
spiration, V  hateful,  and  hating  one  another." 

From  the  remarks,  already  made,  it  appears,  that  what- 
ever pre-eminence  man  may  possess,  when  compared  with 
other  animals  inhabiting  the  globe,  this  superiority  is  not 
evinced  by  the  absence  of  hostile  feelings  and  habits. 
Wherever  there  are  human  beings,  there  are  wars ;  wher- 
ever wars  exist,  there  is  deadly  hatred  ; — a  public,  system- 
atical endeavor  to  shed  human  blood.  Nor  are  we  to  im- 
agine, that  though  war  may  be  an  evil,  from  which  no 
nation  is  wholly  exempt,  it  is,  however,  an  evil  of  unfrequent 
occurrence.  From  the  building  of  Rome,  to  the  reign  of 
Augustus ;  i.  e.  for  a  period  of  more  than  seven  hundred 
years,  the  temple  of  Janus  was  shut  but  twice  :  i.  e.  with  only 
two  interruptions,  the  Romans  had  war  for  seven  centuries. 
From  an  account,  published  in  London,  four  years  since,  it 
appears  that  from  the  year  1110  to  1813,  the  number  of 

46 


372  SERMON  in. 

wars  between  France  and  England,  was  twenty  four ;  and 
that  two  hundred  and  sixty  years  of  the  seven  hundred 
were  employed  by  these  nations,  in  hostility  and  mutual 
destruction:  that  from  1161,  to  1471,  a  term  of  three  hun- 
dred and  ten  years,  one  hundred  and  eighty  six  were  spent 
in  war;  that  from  1368  they  were  at  war  one  hundred  and 
one  years  in  one  hundred  and  three,  having  a  peace  only  of 
two  years  duration.  In  the  national  character  either  of  the 
ancient  Romans,  or  of  the  modern  French  and  English,  fe- 
rocity cannot  be  considered,  as  characteristic.  If  other  na- 
tions, therefore,  have  not,  for  as  great  a  proportion  of  the 
time,  endured  the  burdens,  and  felt  the  calamities  of  war,  it 
must  be  attributed  to  fortuitous  causes,  and  not  to  moral 
principle. 

It  will  readily  occur  to  you,  that,  even  if  the  evils  of  war 
were  moderate  in  their  kind,  they  would  still  compose  a  vast 
aggregate,  considering  their  great  extent,  and  the  frequency 
of  their  occurence.  We  are  next  to  show,  that  the  evils 
of  war  are  not  moderate  in  their  kind. 

It  is,  by  no  means,  my  intention,  on  this  occasion,  to  at- 
tempt a  finished  picture.  I  shall  only  sketch  a  few  of  its  hard 
and  prominent  features :  and  these  will  be  exhibited,  not 
in  the  glowing  colors,  which  imagination  might  furnish, 
but  in  the  simple  attire  of  authentic  history. 

In  every  war,  it  has  been  thought,  that  as  many  perish 
by  fatigue,  casualty,  and  disease,  as  are  slain  in  battle  ;  and 
(hose,  who  are  slain  in  one  battle,  may,  or  may  not  be  a 
small  part  of  all,  that  fall  in  arms,  during  the  existence  of  a 
war.  In  the  battle,  fought  at  Issus,  between  Darius  and  Al- 
exander, the  former  is  stated  to  have  lost  one  hundred  and  ten 
thousand.  In  the  first  battle,  which  the  Romans  fought  with 
the  Cimbri  and  Teutones,  nations  of  Germany,  the  latter  slew 
of  their  invaders,  eighty  thousand.  In  the  second  battle, 
the  fortune  of  war  was  changed,  and  the  Germans  lost  one 
hundred  and  forty  thousand  slain.*     When  Attale  entered 

*  Of  40,000,  who  were  in  the  city  of  Avaricum,  scarce  800  survived.     Caes 
Bel  Ga].  yji.  28. 


SERMON  in.  3TS 

Gaul,  at  the  head  of  a  vast  army  of  Huns,  in  one  battle  with 
Theodoric,  king  of  the  Visigoths,  he  lost,  says  the  historian, 
at  least,  one  hundred  and  sixty  thousand  men.f  The  loss, 
sustained  by  the  French,  in  the  battle  of  Crccy,  was  some- 
what more  than  thirty  thousand.  In  the  battle  of  Angora, 
in  1402,  between  Bajazet  and  Tamerlane,  the  whole  num- 
ber of  slain  is  stated,  by  the  Abbe  Millet,  to  have  been  three 
hundred  and  forty  thousand.  In  the  action  at  Malplaquet,  the 
Duke  of  Marlborough,  though  victorious,  is  said  to  have  left 
twenty  thousand  men  dead  on  the  field.*  The  loss,  sustain- 
ed by  the  enemy,  was  probably  greater.  Of  the  number  kill- 
ed in  the  dreadful  battle  of  Borodino,  fresh  in  the  minds  of 
all  present,  accounts  essentially  vary.  The  mean  number 
is  fifty  thousand. 

But,  ceasing  to  confine  our  attention  to  a  single  battle,  we 
may  extend  it  to  the  whole  Russian  campaign.  Of  the 
four  hundred  thousand  warriors,  who  had  crossed  the  Nie- 
men,  scarcely  twenty  thousand  men  returned.  Of  the  Ital- 
ian troops,  commanded  by  the  Viceroy,  not  more  than  eight 
hundred  survived. 

The  savage  features  of  war  are  very  distinctly  seen, 
when  we  contemplate  the  besieging  of  towns  and  strongly 
fortified  places.  While  the  siege  is  maintained,  there  are 
no  intervals,  as  to  the  excitement  and  terror.  There  is  per- 
petually a  fearful  anticipation  of  the  final  result.  To  in- 
crease this  evil,  and  to  render  it  the  more  insupportable,  the 
body  may  be  worn  down  with  fatigue,  and  perhaps  exhaust- 
ed by  famine.  So  extreme  is  sometimes  the  hunger  of  the  be- 
sieged, that  human  flesh,  nay,  the  flesh  of  friends  and  children 
has  been  consumed  for  food.  At  the  siege  of  Paris,  in  the 
latter  part  of  the  sixteenth  century,  human  bones  were  pul- 
verized, and  used  for  bread.  In  view  of  what  the  besieged 
endure,  and  what  they  anticipate,  it  will  hardly  create  sur- 
prise, that  some,  reduced  to  desperation  by  their  sufferings 

f  Le  Sage  mentions  the  number,  as  300,000.  See  Atlas  Historique,  ^c. 
•  One  hundred  thousand  massacred  at  the  seige  of  Philopolis,  Gibbon,  t.   39ft 
Persians  lost  30,000  at  the  siege  of  Amida,  Gib.  iii.  209 


374 


SERMON  III. 


and  their  prospects,  have,  by  voluntary  death,  anticipated 
both  the  course  of  nature,  and  the  violence  of  their  invaders. 
Accordingly,  after  the  destruction  of  Jerusalem,  certain  Jews, 
who  took  refuge  in  the  castle  of  Masada,  being  closely  be- 
sieged by  the  Romans,  at  the  persuasion  of  their  leader,  first 
murdered  their  wives  and  children  ;  then  they  slew  one  an- 
other, till  but  one  remained,  who,  having  set  fire  to  the  cas- 
tle, stabbed  himself.  Something  similar  to  this  occurred  in 
Spain,  during  the  second  Punic  war.  The  inhabitants  of 
Saguntum,  that  they  might  not  fall  into  the  hands  of  the 
Carthaginian  army,  burnt  themselves,  with  their  houses  and 
all  their  effects.  When  Tragan  was  engaged  in  his  second 
war  with  the  Dacians,  in  one  of  their  cities,  besieged  by  the 
Romans,  the  men,  despairing  of  its  longer  defence,  having- 
slain  their  wives  and  children,  secretly  withdrew  to  a  large 
cavern  in  the  mountains.  There,  unable  to  sustain  or  de- 
fend themselves,  they  procured  a  large  quantity  of  poison  ; 
dissolved  it  in  a  caldron  ;  when  a  few  individuals  were  ap- 
pointed to  deal  out  the  fatal  potion  to  the  crowds,  who  rush- 
ed eagerly  round  this  fountain  of  death. 

Should  you  ask,  why  the  inhabitants  of  a  besieged  town 
should  be  rendered  desperate  by  the  prospect  of  speedy 
capture,  I  beg  leave  to  refer  you  to  facts  of  no  distant 
date, — to  accounts  of  no  uncertain  authority.  When  the 
gates  of  Moscow  had  been  forced  in  the  late  war,  so  horrid 
were  the  outrages,  committed  on  the  persons  of  all,  whom 
they  discovered,  "  that  fathers,  desperate  to  save  their  chil- 
dren from  pollution,  would  set  fire  to  their  place  of  refuge, 
and  find  a  surer  asylum  in  its  flames."  "  Nothing,"  says 
Labaume,  a  French  officer,  present  on  the  occasion,  "  could 
equal  the  anguish,  which  absorbed  every  feeling  heart,  and 
which  increased  in  the  dead  of  night,  by  the  cries  of  the 
miserable  victims,  who  were  savagely  murdered,  and  by  the 
screams  of  defenceless  females,  who  vainly  fled  for  protec- 
tion to  their  weeping  mothers. 

In  view  of  that  immense  variety  of  sufferings,  which 
results  from  war,  imagination,  fatigued  and  distracted, 
acknowledges  the  inadequacy   of  her  powers.     Your  con- 


SERMON   in.  375 

ceptions  may,  however,  be,  in  some  measure,  aided  by- 
reflecting  on  the  alarming  apprehensions,  which,  but  a 
few  years  since,  were  entertained  for  this  town,  for 
your  own  families,  and  your  own  persons.  Had  in- 
vasion, which  was  not  improbable,  actually  occurred; 
had  it  issued  in  capture  and  temporary  subjugation,  which 
was,  doubtless,  far  within  the  limits  of  possibility,  in  your 
families  and  dwelling  places,  now  the  abodes  of  domestic 
tranquillity,  scenes  of  wanton  waste  and  desolation  might 
have  been  exhibited,  acts  of  barbarity  and  gross  licentious- 
ness might  have  been  perpetrated.  But  if  war,  in  our  own 
country  has  never  appeared  in  its  full  array  of  horrors,  it 
must  not  be  forgotten,  that  thousands,  to  whom  it  has  thus 
appeared,  have  felt,  not  less  than  we,  attachment  to  life, 
fears  of  violent  death,  love  to  their  families  and  altars,  sen- 
sibility to  the  sufferings,  or  dishonor,  of  their  parents,  their 
wives,  and  their  children. 

In  contemplation  of  the  facts,  which  have  now  been  men- 
tioned, every  person,  possessing  feelings,  either  of  religion 
or  humanity,  is  led  to  inquire,  whether  the  future  is  to  re- 
semble the  past ;  whether  the  earth  is  doomed  to  continue, 
through  all  ages,  the  theatre  of  national  wars  ;  whether,  as 
the  human  mind  is  cultivated,  and  as  science  and  the  arts 
are  carried  to  greater  perfection,  both  will  be  employed  in 
devising  new  instruments  and  methods  for  destroying  the 
hopes,  disturbing  the  enjoyments,  consuming  the  habita- 
tions, and- wasting  the  lives  of  men.  In  other  words,  "  Shall 
the  sword  devour  forever  ?" 

To  answer  this  question  will  now  be  attempted.  I  take 
it  for  granted,  that  all,  to  whom  I  am  speaking,  believe  the 
christian  religion ;  and  believe  further,  that  Almighty  God 
does  not  want  the  power  to  execute  his  promises  and  deter- 
minations. On  these  promises  it  is  no  difficult  matter  to  es- 
tablish a  conclusion,  highly  favorable  to  the  best  feelings 
and  hopes  of  mankind. 

I.  The  empire  of  Christ,  by  which  I  mean  the   diffusion 


376  SERMON  111. 

and  effects  of  the  christian  religion,  shall  be  universal.  "  All 
kings  shall  bow  down  before  him :  yea,  all  nations  shall 
serve  him.  He  shall  have  dominion  from  sea  to  sea,  from 
the  river  to  the  ends  of  the  earth :— 'The  stone,  cut  out  of  the 
mountain  without  hands,  (as  seen  in  Nebuchadnezzar's  vis- 
ion,) itself  became  a  great  mountain,  and  filled  the  whole 
earth." 

This  kingdom  shall  be,  not  only  universal,  but  perpetual. 
"  The  God  of  heaven  shall  set  up  a  kingdom,  (saith  the 
prophet  Daniel,)  which  shall  never  be  destroyed. — The 
kingdoms  of  this  world,  (said  the  great  voices  in  heaven,) 
shall  become  the  kingdoms  of  our  God,  and  he  shall  reign 
forever  and  ever — I  have  made  a  covenant  with  my  cho- 
sen; I  have  sworn  unto  David  my  servant;  his  seed  also 
will  I  make  to  endure  forever,  and  his  throne  as  the  days 
of  heaven." 

Considering  the  character  of  him,  who  is  placed  at  the 
head  of  this  empire,  namely,  the  Prince  of  Peace,  its 
mild  and  pacific  nature  was  to  have  been  presumed.  But 
testimony,  as  to  this  point,  is  explicit  and  satisfactory,  "  In 
his  days  shall  the  righteous  flourish;  and  abundance  of 
peace,  so  long  as  the  moon  endureth.  The  wolf  also  shall 
dwell  with  the  lamb  :  the  leopard  shall  lie  down  with  the 
kid:  and  the  calf,  and  the  young  lion,  and  the  fatling  to- 
gether :  and  a  little  child  shall  lead  them.  They  shall  not 
hurt  nor  destroy  in  all  my  holy  mountain :  for  the  earth  shall 
be  full  of  the  knowledge  of  the  Lord,  as  the  waters  cover 
the  sea.  The  work  of  righteousness  shall  be  peace ;  and 
the  effect  of  righteousness,  quietness  and  assurance  forever. 
And  my  people  shall  dwell  in  a  peaceable  habitation,  and 
in  sure  dwellings,  and  in  quiet  resting  places.  He  shall 
judge  among  the  nations,  and  shall  rebuke  many  people ; 
and  they  shall  beat  their  swords  into  plough  shares,  and 
their  spears  into  pruning  hooks ;  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they  learn  war  any  more." 

My  hearers,  I  ask  you  to  entertain  no  visionary  expecta- 
tions, no  dreams  of  a  distempered  fancy.     But  I  take  the 


SERMON   III.  377 

liberty  of  appealing  to  you,  whether  a  state  of  greater  peace, 
order,  and  virtue,  may  not  be  confidently  predicted,  with- 
out credulity,  or  rashness  ?     Do  men  ever  expect,  or   re- 
quire, on  the  most  important  subjects,  better  evidence,  on 
which  to  rest  their  opinions,  than  that  which  has  now  been 
exhibited  ?     Is  there  any  peculiar  ambiguity  in  those  passa- 
ges of  scripture,  which  have  now  been  cited?     Of  that  va- 
riety of  figures,  which  they  embrace,  is  the  general  import 
questionable  ?     If  then  the  scriptures  are  of  divine  origin, 
and  do  contain  promises  of  universal  and  perpetual  peace 
on  earth,  we  are  not  only  permitted,  but  required  to  believe 
that  the  time  is  coming,  when  wars  shall  no  longer  disturb 
the  nations.     "  God  is  not  a  man  that  he  should  lie,  neither 
the  Son  of  man,  that  he  should  repent.     Hath  he  said,  and 
shall  not  he  do  it  ?     Or  hath  he  spoken,  and  shall  he  not 
make  it  good  ?"  But  in  the  present  instance,  our  faith  is  con- 
firmed, by   seeing  the  manner  in  which  the  event  foretold 
shall  be  accomplished.     There  is  an  obvious  connexion  be- 
tween the  influence  of  Christianity  and  the   annihilation  of 
war.     No  philosophical  statesman  can  attribute  war  to  any 
other  cause,  than  that,  which  has  been  assigned  to  it  by  the 
pen  of  inspiration.    "Whence  come  >vars  and  fightings? 
Come  they  not  hence  even  of  your  lusts,  that  war  in  your 
members  ?"     Had  the  king  of  Assyria  imbibed  a  spirit,  sim- 
ilar to  that,  which  Christianity  inculcates,  would  he  have 
boasted,  saying,  "  I  have  removed  the  bounds  of  the  peo- 
ple and  have  robbed  their  treasures,  and  have  put  down  the 
inhabitants  as  a  valiant  man?"     Had  the  states  of  Greece 
cordially  imbibed  a  religion,  like  that  of  Jesus,  §hould  we 
ever  have  heard  of  a  Peloponnesian  war  ?     Had  the  son  of 
Phillip  embraced  ^such  a  religion,  would  he  have  invaded 
Scythia,  and   crossed  the  Indus  ?     Had  Rome,  whether  un- 
der kings,  consuls,  or  emperors,  known  the  doctrines  of  Him, 
who  spake  from  heaven,  and  received  the  truth  in  the  love 
of  it,  would  she  have  been  perpetually  engaged  in  wars  of 
conquest  and  ambition?    Or  if  Europe,  for  the  last  twenty 
years,  had   been,  really,  as  she  was,  nominally,  christian, 


378  SERMON  in. 

would  the  whole  earth  and  ocean  have  resounded  with  the 
noise  of  her  battles?  We  do  not  attempt  to  maintain,  that 
there  is  any  power,  in  the  christian  name^  which  will 
frighten  from  the  earth  the  demon  of  war.  Christianity 
will  render  communities  good  and  pacific,  so  far  only,  as 
they  adopt  its  principles,  submit  to  its  restraints,  and  obey 
its  injunctions? 

Jf  any  person  doubts,  that  the  tendency  of  this  religion 
corresponds  with  the  proclamation,  by  which  angels  an- 
nounced the  advent  of  its  Author  ; — if  any  one  doubts,  that 
its  genuine  influence  is  to  promote  "  peace  on  earth,  and 
good  will  towards  men,"  he  may  readily  obtain  satisfaction 
by  consulting  the  doctrines  of  Christ,  or  the  writings  of  his 
inspired  apostles.  "  Blessed  are  the  poor  in  spirit ;  for 
theirs  is  the  kingdom  of  heaven.  Blessed  are  the  meek ;  for 
they  shall  inherit  the  earth.  Blessed  are  the  peace-mak- 
ers; for  they  shall  be  called  the  children  of  God. — 
Love  your  enemies ;  do  good  to  them,  that  hate  you ; 
pray  for  them,  that  despitefuliy  use  yon,  and  persecute  you. 
Dearly  beloved,  avenge  not  yourselves,  but  rather  give 
place  unto  wrath  ;  for  it  is  written.  Vengeance  is  mine  ;  I 
will  repay,  saith  the  Lord.  Therefore,  if  thine  enemy  hun- 
ger, feed  him  ;  if  he  thirst,  give  him  drink. — Be  not  over- 
come of  evil  ;  but  overcome  evil  with  good."  Christianity 
strikes  at  the  root  of  angry  contention  ;  its  object  is  to  seize 
upon  the  heart.  Streams  are  rendered  salutary,  if  you  can 
first  exhale  from  the  fountain  its  deadly  qualities. 

But  IS  there  any  thing,  you  may  ask,  in  the  present  state 
or  aspect  of  the  world,  which  indicates  the  approach  of  bet- 
ter days?  May  tranquillity,  among  the  nations,  be  more 
rationally  anticipated,  at  present,  than  at  any  former  period? 
Doubtless  it  may.  The  world  exhibits  many  symptoms  of 
moral  convalescence.  The  christian  religion  has  become 
an  object  of  peculiar  interest,  in  the  christian  world.  Be- 
lievers in  this  religion  have  recently  begun  to  feel,  with  a 
sensibility,  hitherto  unknown,  both  their  privileges  and  their 
obligations.     As  they  attempt  to  open  the  eyes  of  the  heath- 


SERMON    III.  379 

en,  theif  own  visual  perception  becomes  more  clear  and 
distinct.  In  whatever  nation,  community,  or  family,  much 
effort  is  made  to  teach  pagans  the  way  of  salvation,  some 
alteration  for  the  better  will  be  experienced  in  its  own  re- 
ligious knowledge,  in  its  moral  habits  and  character.  But 
we  have  shown,  that  as  the  knowledge  and  spirit  of  Chris- 
tianity are  difl'used,  the  temper  and  practices  of  men  become 
more  pacific,  reason  is  more  regarded,  and  the  passions  of 
the  human  heart,  if  not  subdued,  are  chastened  and  re- 
strained. 

It  is  known  to  most  of  my  hearers,  that  on  the  26th  of 
September,  1815,  was  formed  at  Paris,  a  confederation,  de- 
nominated the  Holy  League,  between  the  emperors  of  Aus- 
tria and  Russia,  and  the  king  of  Prussia.  These  princes 
declare  "  solemnly,  that  the  present  act  has  no  other  object 
than  to  show  in  the  face  of  the  universe,  their  unwavering 
determination  to  adopt,  for  the  rule  of  their  conduct,  both 
in  the  administration  of  their  respective  states  and  in  their 
political  relations  with  every  other  government,  the  pre- 
cepts of  this  holy  religion,  the  precepts  of  justice,  of  charity, 
and  of  peace."  Other  powers  have  since,  it  appears,  ac- 
ceded to  this  solemn  covenant. 

In  whatever  view  the  matter  is  contemplated,  it  is  im- 
possible  not  to  consider  this  coalition  among  the  most  ex- 
traordinary and  interesting  occurrences  of  modern  times. 
What  is  the  real  character  of  these  potentates,  in  respect  to 
religion,  can  not  be  determined  by  a  public  document  of 
this  kind.     But  that  they  wish  to  be  considered  by  their 
respective  subjects,  and  by  the  world,  as  the  patrons  of 
Christianity,   there   can    be    no   doubt.     To  maintain   this 
character,  they  will,  at  least,  discountenance  infidelity,  and 
make  provision,  that  their  subjects  may  enjoy  the  advan- 
tages of  religious  instruction.    In  this  way,  kings  do  become 
nursing  fathers  to  the  church.     In  this  way  is  the  gospel 
honored  in  the  view   of  men,  its  doctrines  become  more 
known,  and  its  precepts  more  regarded.     But,  in  this  impe- 
rial covenant,  there  is  not  only  an  express  and  solemn  re- 
47 


380  .'aERMON   III. 

cognition  of  Christianity  in  general ;  but  its  pacific  princi- 
ples are  distinctly  specified  ;  "  the  precepts  of  justice,  of 
charity  and  peace." 

Another  consideration,  well  calculated  to  animate  the 
friends  of  peace,  is  the  unexpected  success,  with  which,  at 
the  present  day,  God  sees  fit  to  crown  almost  every  effort, 
made  for  purposes  of  benevolence  or  piety.  Whether  we 
contemplate  societies,  whose  object  is  to  employ  missiona- 
ries, to  distribute  the  scriptures,  or  pamphlets  of  moral  and 
religious  tendency  ;  whether  we  contemplate  the  education 
of  heathen  youth,  either  in  their  own  countries,  or  in  ours  ; 
or  confine  our  views  to  Sunday  and  Charity  Schools,  we 
clearly  perceive,  that  the  blessing  of  God  surpasses  the 
calculations  of 'men.  "  A  little  one  becomes  a  thousand, 
and  a  small  one  a  strong  nation.  There  is  a  handful  of 
corn  in  the  earth,  on  the  top  of  the  mountains ;  the  fruit 
thereof  is  seen  to  shake  like  Lebanon." 

But  smce  Christianity  is  itself  a  religion  of  peace,  the 
very  object,  which  this  society  professes  to  have  in  view,  is 
secured,  so  far  as  Christianity  gains  influence;  why  then, 
it  may  be  asked,  should  societies  be  instituted  distinctly  for 
this  purpose  ?  I  observe,  in  reply,  it  is  doubtless  true,  that 
every  genuine  christian  does  something  towards  effecting 
the  design,  for  which  these  societies  are  formed.  We 
view  every  person  of  this  description,  as  our  friend  and 
coadjutor.  So  is  every  christian,  acting  in  character,  a 
friend  to  all  benevolent  institutions  ;  but  this  does  not  ren- 
der the  exiifnice  of  such  institutions  unnecessary.  Every 
christian,  acting  in  character,  is  a  friend  to  humanity,  to 
justice,  and  rational  freedom,  and  therefore  an  enemy  to  the 
slave  trade.  But  unless  abolition  societies  had  been  formed, 
that  most  unrighteous  traffic  might  have  continued  to  the 
end  of  the  world.  Something  was  necessary  to  awaken 
sensibility,  and  to  fix  the  public  attention. 

My  hearers  will  have  the  goodness  to  remark,  that  wc 
make  no  high  pretensions.  Knowing,  that  our  influence  is 
neither  weighty  nor  extensive,  our  claims  and  expectations 


SERMON.    III.  381 

are  of  a  chastened  and  moderate  kind.  We  are  not,  I  hope, 
insensible,  that  all  our  sufficiency  is  of  God, — that  we  have 
no  strength,  nor  wisdom,  nor  resolution,  but  what  we  derive 
from  him.  To  him,  therefore,  we  would  daily  address  the 
poet's  prayer,  and  say, 

"  From  Thee  is  all,  that  sooths  the  life  of  man, 
His  high  endeavours,  and  his  glad  success, 
His  strength  to  suffer,  and  his  will  to  serve." 

This  society  and  others,  formed  for  the  same  object,  both 
in  this  country  and  in  Europe,  may  now  be  compared  to 
light  clouds,  far  distant  from  each  other,  and  "  no  bigger, 
than  a  man's  hand."  It  is  for  divine  wisdom  fo  determine, 
whether  these  clouds  shall  be  speedily  attenuated  and  dis- 
solved ;  or  whether  they  shall  be  thickened  and  enlarged, 
and,  uniting  with  others,  yet  to  be  formed  in  the  interme- 
diate spaces,  shall  cover  all  the  heavens,  and  shall  distil 
"  the  dew  of  Hermon ;  the  dew,  that  descended  on  thf 
mountains  of  Zion." 


SERMON  IV. 


The  truth  of  Christianity   proved  from  its  legitimate   moral  effects. 

— 000 — 

JOHN  ix.  30. 

The  man  answered  and  said^  Why,  herein  is  a  marvellous 
thing,  that  ye  know  not  whence  he  is,  and  yet  he  hath  opened 
mine  eyes. 

Such  was  the  judicious  answer  of  one,  who,  having  been 
born  blind,  had,  from  the  power  of  Jesus,  recently  received 
the  blessing  of  sight. 

Much  attention  among  the  people  being  excited  by  this 
miracle  of  Christ,  but  two  ways  of  proceeding  lay  open  to 
his  enemies.  One  was  to  disprove  the  fact;  the  other,  to 
deny  the  inference,  which  was  likely  to  be  drawn  from  it. 
With  a  view  to  the  former,  they  summoned,  as  witnesses, 
the  parents  of  him,  who  had  received  the  cure,  and  severely 
interrogated  them,  as  to  the  blindness  of  their  son.  Vexed 
cind  mortified,  perceiving,  that  every  new  inquiry  issued  in 
giving  not  only  additional  certainty,  but  increased  conspi- 
cuity  to  the  miracle  ;  their  next  object  was  to  prevent  the 
people  from  hence  forming  any  conclusion,  favorable  to  our 
Saviour's  claims  and  character.  "  This  man,  say  they,  is 
not  of  God,  because  he  keepeth  not  the  sabbath  day. — We 
know,  that  God  spake  by  Moses ;  as  for  this  fellow,  we 
know  not  whence  he  is."     Then   follows  the  reasoning  of 


SERMON    IV.  383 

hioi,  for  whose  benefit  the  miracle  had  been  wrought. 
"  Herein  is  a  marvellous  thing,  that  je  know  not  whence  he 
is,  and  yet  he  hath  opened  mine  eyes.  Now,  we  know, 
that  God  heareth  not  sinners  ;  but  if  any  man  be  a  worship- 
per of  God,  and  do  his  will,  him  he  heareth.  Since  the 
world  began,  was  it  not  heard,  that  any  man  opened  the 
eyes  of  one,  that  was  born  blind.  If  this  man  were  not  of 
God,  he  could  do  nothing." 

The  force  of  this  reasoning  could  be  resisted  by  nothing 
but  inveterate  prejudice.  And  such,  at  present,  seems  to  be 
the  universal  concession.  No  persons,  I  believe,  in  our  own 
times,  deny  the  christian  religion,  who,  at  the  same  time, 
allow  the  miracles,  attributed  to  its  author.  It  is  doubtful, 
in  the  mind  of  no  one,  that,  if  the  miracles  were  wrought, 
the  religion  is  true. 

My  object  in  this  discourse,  is  not  to  illustrate  the  argu- 
ment, contained  in  the  text;  but,  by  a  similar  mode  of  rea- 
soning, to  prove  the  truth  of  Christianity,  from  its  legitimate 
moral  effects. 

Preliminary  to  this,  a  few  remarks  will  be  made,  as  to  the 
change,  which  the  gospel  has  effected  in  religious  sentiment, 
or  theory. 

Few  of  my  auditors,  perhaps,  need  to  be  informed,  con- 
cerning the  great  outlines  of  pagan  mythology.  It  is  not 
easy,  and  perhaps  not  possible  to  form  exaggerated  concep- 
tions of  the  absurdity,  grossness,  and  immoral  tendency  of 
heathen  sentiments  and  heathen  worship.  Thousands  of 
gods  demanded  homage  from  men  ;  gods,  whose  origin,  ex- 
posures, adventures,  suffermgs,  and  escapes  : — whose  forms, 
in  some  instances  frightful  and  monstrous, — whose  passions, 
usually  impetuous  and  uncontrolled, — whose  quarrels,  dis- 
playing all  the  weakness,  misery  and  revenge  of  mortals, — 
whose  characters,  in  almost  all  instances,  hostile  to  reason 
and  virtue, — were  transmitted  in  mythological  tales,  sung 
by  enraptured  poets,  or  distinctly  brought  to  view  in  the 
very  act  of  worship.     In  devotional  services,  rendered  to 


384  SERMON    IV. 

such  gods,  it  would  be  absurd  to  suppose,  that  pure  and 
spiritual  dispositions, — feelings  of  veneration,  confidence, 
and  love,  would  constitute  any  part.  Such  feelings,  on  such 
an  occasion,  would  have  been  incongruous  in  the  worship- 
pers, and  most  severely  reproachful  to  the  objects  of  wor- 
ship. Such  feelings  were  not  required.  If  the  gods  were 
angry,  their  wrath  was  to  be  appeased,  not  by  a  moral  re- 
formation, an  amendment  of  the  heart  and  character,  but  by 
some  idle  ceremonies,  with  which  character  had  no  con- 
nexion;— some  stagnant  water  was  to  be  put  in  motion, — 
some  lake  was  to  be  drained  off, — a  nail  was  to  be  driven 
into  a  consecrated  temple, — or  some  games  or  ceremonies, 
fallen  into  disuse,  were  to  be  renewed.  In  perfect  consis- 
tency with  the  character  attributed  to  their  gods,  gross  and 
abominable  crimes  were  not  only  allowed,  but  deemed  a  ne- 
cessary part  @f  that  religion,  which  the  laws  had  establish- 
ed. When  the  apostle  uses  this  language,  "  It  is  a  shame 
even  to  speak  of  those  things,  which  are  done  by  them  in 
secret,"  he  alludes  to  certain  practices,  which,  in  the  wor- 
ship of  the  gods,  were  sanctioned  by  public  opinion. 

Consider  now,  for  a  single  moment,  what  religious  senti- 
ments were  inculcated  by  the  gospel.  There  is  one  God, 
without  beginning,  dependence,  imperfection,  or  change, — 
possessing  unlimited  power,  unsearchable  wisdom,  and  per- 
fect goodness.  This  one  living  and  true  God  maintains  a 
government,  embracing  all  beings  and  all  events,  whether 
great  or  small.  The  law,  which  he  has  enacted  for  his  in- 
telligent creation,  is  the  law  of  virtue.  His  estimation  of  men 
and  angels,  is  exactly  proportionate  to  their  observance  or 
neglect  of  this  law.  God  is  a  spirit ;  and  they  who  worship 
Him,  must  do  it  in  spirit  and  in  truth.  No  sacrifices,  how- 
ever costly, — no  prayers,  in  whatever  words  conceived,  with 
whatever  looks  or  gestures  accompanied, — no  punctilious  ad- 
herence to  forms  and  ceremonies,  even  though  such  forms  and 
ceremonies  are  of  divine  institution,  will  meet  acceptance  and 
obtain  reward,  so  long  as  there  is  wanting  at  heart,  a  sincere, 
shall  I  say,  an  honest  regard  to  the  law  of  God  ; — a  principle 


SERMON    TV.  385 

of  piety,  which  prompts  to  the  performance  of  all  duty. 
They,  only,  who  imbibe  and  retain  this  principle,  wii!  expe- 
rience the  mercy  of  God,  in  that  day,  when  he  will  j'ldgc  the 
world  in  righteousness.  And  this  mercy  is  to  be  (  xerciscd 
through  the  atonement  of  him,  "  who,  by  one  offering,  has 
perfected  forever  them,  that  are  sanctified." 

From  these  general  remarks  it  will  be  apparent,  that  dark- 
ness and  light  are  scarcely  more  opposite,  than  that  religion, 
which  Jesus  Christ  found,  and  that,  which  he  left,  among 
men.  Were  there  present  a  single  infidel,  I  would  appeal 
to  his  reason,  and  even  to  his  candor,  whether  the  chris- 
tian theory  of  religion,  is  not,  beyond  comparison  and  beyond 
utterance,  superior  to  that,  which  the  heathen  world,  wheth- 
er Greek  or  barbarian,  had  received;  and  whether  any  one, 
who  preached  successfully  this  religion  among  the  heathen, 
might  not  be  said  "  to  open  their  eyes,  and  turn  them  from 
darkness  to  light :"  and  whether  it  is  credible,  that  a  Jew- 
ish mechanic,  born  in  circumstances,  which  precluded  in- 
tellectual research,  should,  all  at  once,  have  brought  to  light, 
a  system  of  grace  and  truth,  for  which  the  whole  world  had 
been  engaged  for  thousands  of  years,  in  painful,  but  una- 
vailing search. 

As  there  is  an  important  connexion  between  the  intellec- 
tual and  moral  nature  of  man  ; — as  disorderly  practice  nat- 
urally results  from  false  and  inconsistent  theories,  and  the 
perception  of  a  direct  path  does,  of  itself,  imply  a  strong  in- 
ducement to  pursue  it, — it  was  to  have  been  expected,  that, 
wherever  the  pure,  intelligible,  and  consistent  doctrines  of 
Christianity  should  take  place  of  the  gross  darkness,  which 
had  previously  covered  the  earth,  a  corresponding  change 
would  be  effected  in  the  state  of  moral  character  and  moral 
feeling. 

We  shall  now  endeavor  to  show,  that,  agreeably  to  such 
an  expectation,  the  effect  of  Christianity  has  been  displaj'-ed 
in  changing  national  customs, — in  meliorating  public  morals, 
and  in  converting  great  numbers,  in  christian  countries,  from 
a  life,  either  of  open  vice,  or  religious  in"v'r!-iL)i!it\- 


386  SERMON    IV'. 

In  proof  of  our  Jirst  proposition,  but  few  instances  will  be 
cited  from  the  multitude,  which  might  be  adduced.  In  ex- 
hibiting these,  1  shall  use  the  words  of  a  late  writer,  justly 
held  in  high  estimation.  Christianity  "  has  mitigated  the 
conduct  of  war,  and  the  treatment  of  captives.  It  has 
softened  the  administration  of  despotic,  or  nominally  despot- 
ic governments.  It  has  abolished  polygamy.  It  has  re- 
strained the  licentiousness  of  divorce.  It  has  put  an  end 
to  the  exposure  of  children,  and  immolation  of  slaves. 
It  has  suppressed  tne  combats  of  gladiators,  and  the  impu- 
rities of  religious  rites.  It  has  greatly  meliorated  the  con- 
dition of  the  laborious  part,  that  is  to  say,  of  the  mass  of 
every  community,  by  procuring  for  them  a  day  of  weekly 
rest.  In  all  countries,  in  which  it  is  professed,  it  has  pro- 
duced many  establishments  for  the  relief  of  sickness  and 
poverty :  and,  in  some,  a  regular  and  general  provision  by 
law.  It  has  triumphed  over  the  slavery,  established  in  the 
Roman  empire:  it  is  contending,  and,  I  trust,  will,  one  day 
prevail  against  the  worse  slavery  of  the  West  Indies."  (Pa- 
ley's  Evidences,  370.) 

The  spirit  of  investigation  and  commercial  enterprise  has 
done  much  to  prevent  man  from  continuing  a  stranger  to  his 
species.  Remote  seas  have  been  visited,  continents  have 
been  traversed,  and  islands  have  been  discovered.  Of  the 
many  millions  of  pagans,  thus  introduced  to  our  knowledge 
it  v\ould  be  ditficult  to  find  a  single  tribe  or  community, 
among  whom  the  relations  and  duties  of  man  are  either  re- 
garded, or  understood  If  we  do  not  look  for  morality 
among  the  inhabitants  of  Japan,  or  China,  or  Hindostan,  as 
little  was  it  found  among  the  aborigines  of  America,  or  on 
the  islands  of  the  Pacific  Ocean. 

Now,  wherever  Christianity  is  introduced,  it  is  invariably 
accompanied  with  a  moral  reformation,  commensurate  with 
the  aUention  it  receives,  and  the  degree,  in  which  it  is  suf- 
fered to  iniluence  the  character. 

It  occurs  to  your  minds,  perhaps,  that  little  praise  can  be 
bestowed  on  the  morals  of  many  a  nation,  Avhere  Christianity 


SfiRMON  IV.  387 

has  for  a  long  time,  been  received.  This  is  indeed  true ; 
but  it  militates  nothing  with  the  preceding  assertion,  which 
is,  that  "  when  this  religion  is  introduced  into  a  community 
or  nation,  it  produces  a  moral  refoi-mation,  commensurate 
with  the  attention  it  receives,  and  to  the  degree,  in  which 
it  is  suffered  to  influence  the  character."  That  Christianity 
has  abrogated  many  national  customs,  which  were  hostile 
to  virtue,  anfl  introduced  others  of  an  opposite  tendency,  is 
too  obvious  to  be  denied.  That  it  has  raised  the  standard 
of  moraHty  in  every  nation,  where  its  authority  has  been 
acknowledged,  may  be  asserted  with  equal  confidence.  Of 
this  no  man  can  be  doubtful,  who  contemplates  those  enor- 
mities, which  have  been  already  alluded  to,  as  practised 
among  the  heathen  ;  which  were  not  only  tolerated,  but  jus- 
tified by  public  opinion,  and  some  of  them  by  established 
Jaws.  But  Christianity  is  a  religion  of  choice,  and  not  of 
compulsion.  It  is  not  answerable  for  those,  who  do  not 
yield  to  its  authority.  Its  pre-eminence  over  every  other 
religion  is  sufficiently  shown,  if  its  moral  tendency  is  superi- 
or to  theirs  ;  and  if  individuals  and  nations  are  distinguished 
for  virtue  in  proportion,  as  they  are  sensible  to  its  motives, 
and  obedient  to  its  precepts.  Now,  to  any  person,  who  has 
read  the  New  Testament,  an  appeal  may  be  safely  made, 
as  to  its  moral  tendency,  and  as  to  the  dispositions  and  be- 
havior of  any  man,  or  body  of  men,  who  should,  with  con- 
science and  good  fidelity,  adopt  its  principles  as  the  rule  of 
life. 

We  next  proceed  to  show,  as  was  intended,  that  the  effect 
of  Christianity  has  been  displayed  in  converting  many  among 
nominal  christians  from  a  life  either  of  open  vice  or  reli- 
gious insensibility. 

Previous  presumption  against  this  will  be  diminished,  or 
entirely  removed  by  a  recurrence  to  the  early  history  of 
the  church. 

St.  Paul  has  informed  us,  as  to  the  change,  which  religion 
produced  in  the  character  of  some,who  were  afterwards  mem- 
bers of  the  Corinthian  church.  Having  enumerated  idolaters. 
48 


388  SERMON  I  v. 

effeminate,  thieves,  covetous,  drunkards,  revilers,  and  extor- 
tioners, he  subjoins,  "and  such  were  some  of  you;  but  ye 
are  washed  ;  but  ye  are  sanctified  ;  but  ye  are  justified,  in 
the  name  of  the  Lord  Jesus,  and  by  the  spirit  of  our  God. 

As  public  morals,  in  a  christian  community,  are  far  better, 
than  they  were  before  ihe  introduction  of  Christianity,  it  is 
not  to  be  expected,  that  its  visible  effect  on  character  should 
ordinarily  be  as  striking  among  ourselves,  as  it  was  in  the 
instances  just  cited.  Religion  imposes  restraint,  in  a  great- 
er or  less  degree,  on  every  individual  of  a  christian  nation. 
It  produces  the  appearance  of  conValescence,  in  a  thousand 
instances,  where  the  source  of  the  disease  is  not  removed. 
It  renders  the  maniac  less  wild  and  ferocious,  even  where 
the  empire  of  reason  is  never  regained.  On  the  other  hand, 
a  real  change  of  character,  by  which  I  mean  renovation  of 
heart,  may  be  effected,  either  at  so  early  a  period,  or  under 
such  circumstances,  as  to  prevent  the  change  from  being  im-  . 
mediately  obvious,  either  to  the  subject  of  it,  or  to  those 
around  him.  Still  it  is  a  fact,  perfectly  well  established, 
that  in  those  christian  countries,  where  the  doctrines  of  reli- 
gion are  fairly  exhibited, — in  our  own  country,  at  every 
period  of  its  history,  the  gospel  has  effected,  in  the  charac- 
ter of  great  numbers,  an  obvious  and  permanent  change. 
The  fact,  now  mentioned,  is  of  as  j)alpable  a  kind,  and  as 
fairly  exposed  to  observation,  as  any  appearances  of  nature, 
or  as  any  of  those  events,  which  are  recorded  in  civil  liisto- 
ry.  Persons,  who  have  been  as  little  restrained  by  the 
moral  precepts  of  Christianity,  as  attached  to  its  appropri- 
ate sentiments  and  duties,  have  manifested  an  entire  change 
©f  taste,  habits,  and  character;  engaging  ardently,  and  from 
inclination,  in  pursuits,  which  they  previously  viewed,  not 
merely  with  indifference,  but  with  strong  aversion. 

But  a  change  of  character  may  be  distinctly  visible  in 
persons,  who  were  never  chargeable  with  habits  of  vice. 
Many  of  this  description  are  so  conscious,  that  their  charac- 
ters are  not  formed  according  to  the  standard  of  Christian- 
ity, that   they  would  be  surprised,  and  perhaps   oftendedj 


SERMON  IV.  383 

TV  ere  they  suspected  of  having  imbibed^he  christian  temper. 
In  the  minds^of  many  individuals  among  this  class  of  nominal 
believers,  a  change  has  been  produced,  scarcely  less  evi- 
dent to  an  attentive  observer,  than  that,  which  we  have  just 
described.  New  views  have  been  obtained  as  to  the  con- 
dition and  responsibility  of  man,  the  obligations  of  virtue, 
and  the  whole  christian  cconom3\ 

That  the  gospel  is  entitled  to  praise  for  having  produced 
a  great  melioration  of  temper  and  habits  in  some  men  of  a 
character  decidedly  vicious,  will,  perhaps,  be  granted,  with- 
out seeming  reluctance.  Such  persons  need  to  become,  in 
almost  all  things,  the  reverse  of  what  they  now  are.  They 
ought,  indeed,  to  be  made  "  new  creatures."  In  reference  to 
such,  who  set^very  principle  of  virtue  at  defiance,  "  old 
things"  should  indeed  "be  done  away,and  all  things  should  be- 
come new."  But  you  are  not  ready,  perhaps,  to  allow,  that 
it  redounds  to  the  honor  of  Christianity,  to  have  been  instru- 
mental of  producing  sorrow,  penitence  and  a  broken  heart, 
in  persons,  whose  characters  have  exhibited  nothing  pecu- 
liarly defective,  or  reprehensible.  In  these  instances,  it 
may  be,  religion  appears  to  you  more  obtrusive,  than  beneli. 
cent,~interposinga  severe^authority,  where  nothing  was  want- 
ing, but  mild  correctives. 

To  this  complaint  against  religion,  I  would,  by  no  means, 
reply  with  petulance,  or  precipitation.  If  the  complaint  is 
well  founded,  it  will  endure  rational  discussion.  But  if  it 
shuns  examination,  it  should  not  be  reiterated. 

What,  permit  me  to  ask,  are  the  prominent  traits,  in  the 
life  of  a  rational  man  ?  Are  not  these,  that  he  prefers  the 
greater  to  the  less|  that  his  regard  to  objects  is  apportion- 
ed to  their  Intrinsic  value ; — that  good  characters  are  pre- 
ferred to  bad  ;  and,  that,  among  the  former,  those  are  most 
loved,  whose  goodness  is  pre-eminent  ?  If  these  are  gound 
principles,  you  cannot  be  misled  by  any  inferences,  to  which 
they  fairly  give  rise.  From  the  first  of  these;  namely,  the 
greater  is  to  be  preferred  to  the  less,  it  follows,  that  no  man 
lives  a  rational  life,  who  does  no    make  the  salvation  of  his 


390  SERMON   IV. 

soul  an  object  of  principal  attention.  That  this  is  done  by 
all  men,  who  are  chargeable  with  no  very  distinct  breaches 
of  morality,  will  not,  1  presume,  be  asserted.  It  is  a  fact, 
too  obvious  to  require  proof,  that  even  among  those,  in 
whose  deportment  civil  laws  find  nothing  to  censure,  thous- 
ands have  almost  as  little  reference  to  a  future  state,  as  if  the 
soul's  immortality  were  not  an  article  of  their  creed.  Far 
from  feeling  anxiety  as  to  salvation,  they  would  consider 
such  anxiety  as  evincing  a  mind,  either  inflamed  by  enthu- 
siasm, or  darkened  by  superstition.  Among  even  those,  there- 
fore, whose  morals  are  in  no  high  degree  exceptionable, 
there  are  many,  who  cannot  be  said  to  live  conformably  to 
the  dictates  of  reason.  Our  language  is,  indeed,  much  too 
feeble  for  the  occasion.  For  what  can  be  more  dangerous; 
what  a  greater  outrage  on  all  principles  of  prudence  and 
rational  self  love,  than  for  a  being,  conscious  of  possessing 
immortal  powers, — a  mind,  vastly  capacious  both  of  pleas- 
ure and  pain,  to  concentrate  his  affection  on  a  world,  which 
he  may  this  night  be  called  to  abandon,  and  contemn  that 
immeasurable  existence,  which  religion  has  taught  him  to 
expect  ? 

It  is  another  trait  in  the  character  of  a  rational  man,  that 
his  estimate  of  ©bjccts  should  be  apportioned  to  their  value. 
Is  this  proof  of  intellectual  sanity  wanting  to  none,  but  those 
whose  lives  are  polluted  with  gross  profligacy  ?  Consider 
the  nature  of  those  discoveries,  which  religion  makes, — their 
purity,  their  grandeur,  and  awful  sublimity.  Consider  what 
is  implied  in  "  sitting  down  with  Abraham,  Isaac,  and  Jacob 
in  the  kingdom  of  God  ;"  in  being  associated  with  "  an  in- 
numerable company  of  angels  and  the  spirits  of  just  men 
made  perfect :" — in  being  admitted  to  the  "  presence  of  Je- 
sus, the  Mediator  of  the  new  covenant,  and  of  God,  the  Judge 
of  all."  In  addition  to  this,  consider  what  is  implied  in  the 
loss  of  the  soul, — banishment  from  God, — in  "  being  punish- 
ed with  everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power !"  Now  let  what  is 
habitually  passing   in  the  mind,  and  displaying  itself  in  the 


SERMON    IV.  391 

tiharacter  of  innumerable  inoflTensive  persons  of  either  sex, 
and  of  every  condition,  be  compared  with  th.it  trnin  of 
thinking  and  feeling,  which  corresponds  with  those  solemn, 
commanding,  and,  (if  I  may  be  allowed  to  speak  so,)  those 
absorbing  objects,  which,  by  the  gospel  of  Christ,  are  forced 
upon  our  observation  ; — and  then  let  any  man  determine, 
whether  merely  an  abstinence  from  palpable  vice  necessa- 
rily implies  a  character,  founded  on  the  basis  of  reason. 

Il  is  further  implied  in  the  character  of  a  rational  man, 
that  in  his  estimate  of  moral  beings,  the  good  should  be  pre- 
ferred to  the  bad,  and  that  among  the  former,  those  should 
be  most  highly  esteemed,  whose  goodness  is  pre-eminent. — 
One  part  of  the  proposition  results  from  the  other.  If  it  is 
reasonable  to  love  virtue,  they  are  to  be  most  loved,  in  whom 
virtue  is  most  conspicuous.  The  virtue,  that  is,  the  holiness 
of  the  Supreme  Being,  is  transcendent  and  perfect.  He  is 
therefore,  to  be  regarded,  not  merely  with  the  approbation 
of  the  intellects,  but  with  the  highest  affection  of  the  heart ; 
agreeably  to  the  words  of  our  Saviour,  "  Thou  shalt  love 
the  Lord  thy  Grod  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind,  and  with  all  thy  strength."  Now,  is 
a  principle  of  divine  love  as  extensive  in  its  influence  on  hu« 
man  character,  as  it  is  rational  in  itself  ?  But  none,  in  whom 
this  principle  is  not  predominant,  can  be  said  to  live  ration- 
ally. 

It  has  now  been  proved,  f  conceive,  that  many,  besides 
such  as  have  rendered  themselves  conspicuous  for  vice,  may 
yet  need  an  alteration  of  cliaracter,  a  change  of  heart,  or 
spiritual  renovation.  Nor  is  any  thing  more  common  than 
to  find  individuals  of  decent  deportment  and  many  interest- 
ing qualities,  who  are  conscious,  nevertheless,  of  not  being 
actuated  by  christian  motives, — of  not  having  imbibed  the 
christian  spirit.  That  power,  which  belongs  to  the  chris- 
tian religion ; — that  energy,  of  which  our  Saviour  speaks, 
when  he  says,  concerning  his  own  doctrines,  "  They  are 
spirit  and  they  are  life,"  is  therefore,  as  truly  excellent, 
though  less  observable,  when  it  produces  affections  of  piety, 


392  SERMOM   IV. 

in  the  sinner  of  more  decorous  habits,  as  when  the  unre- 
strained profligate  renounces,  with  abhorrence,  his  accus- 
tomed enormities. 

We  hence  perceive,  that  the  evidence,  which  supports  the 
christian  religion,  is  abundant  and  various. 

In  addition  to  the  miracles,  which  the  Saviour  wrought; 
the  prophecies,  which  were  fulfilled  in  him,  or  delivered  by 
him,  and  since  accomplished  ; — in  addition  to  all  the  evi- 
dence resulting  from  the  rapid  progress,  which  this  religion 
made,  when  first  promulgated,  the  reforming  influence, 
which  it  has  had  on  those,  who  have  embraced  it,  and, 
through  their  means,  on  the  habits  and  morals  of  nations,  is, 
of  itself,  a  distinct  proof.  In  the  dawn  of  the  christian  era, 
to  what  distant  and  various  nations  were  the  tidings  of  sal- 
vation conveyed  !  To  what  multitudes  was  the  arm  of  the 
Lord  revealed !  How  great  was  the  change,  which  Chris- 
tianity eflfected  in  those,  who,  in  consequence  of  receiving  it 
"  turned  from  dumb  idols,  to  serve  the  living  God,  and  to 
wait  for  his  Son  from  heaven  !"  Every  instance  of  real 
conversion,  is  fresh  proof  of  the  divine  commission  of  Christ ; 
— the  divine  origin  of  that  blessed  religion,  which  thus  trans- 
forms the  heart!  Christianity  is  immutable;  its  influence 
is  uniform.  They  who  embrace  it  now,  have  the  same  tem- 
per and  general  traits  of  character,  as  those,  to  whom  the 
apostolic  ministry  was  made  "  the  power  of  God  unto  sal- 
vation." The  same  remark  may  be  applied  to  all  pious  chris- 
tians, who  have  lived  during  the  intermediate  ages.  To  use 
the  language  of  the  New  Testament,  "  They  have  all  drunk 
of  the  same  spirit."  Now,  could  we  bring  into  one  view  all 
the  vices,  which  Christianity  has  either  suppressed  or  exter- 
minated, and  all  the  private,  social,  and  public  virtues,  to 
which  it  has  given  rise,  in  the  various  nations,  to  which  its 
light  has  extended,  and  during  the  eighteen  centuries  of  its 
existence  on  earth,  how  great  would  be  the  mass  of  evidence 
hence  arising  to  support  its  claims  to  a  divine  origin !  This 
evidence  is  perpetually  increasing.  It  is  a  broad  river  which 
widens  and  deepens  in  its  progress. 


SERMON    IV.  393 

We  conclude  by  a  few  remarks  by  way  of  inference  and 
improvement. 

1.  We  perceive  the  impropriety,  not  to  use  severer  lan- 
guage, of  representing  reason  and  religion,  as  standing  in  a 
hostile  attitude  in  reference  to  each  other.  No  man  lives 
rationally,  we  have  shown,  who  does  not  live  piously.  Rea- 
son and  a  well  instructed  conscience,  will  acquit  no  person, 
whom  religion  condemns.  The  sentence,  pronounced  at 
one  of  these  tribunals,  is  never  reversed  at  the  other.  At 
both  the  sinner  meets  precisely  the  same  reception.  For 
the  truth  of  this,  I  might  appeal  to  every  person  in  this  as- 
sembly, whether  saint  or  sinner.  When  the  christian  finds, 
that  the  language  of  scripture  is  that  of  remonstrance,  rep- 
rehension, and  terror,  in  relation  to  his  spiritual  sloth,  his 
unchristian  feelings,  or  his  undeniable  apostasies,  does  he 
obtain  relief  by  appealing  from  her  decision,  to  that  of  rea- 
son and  conscience  ?  Does  reason  approve  ingratitude  in 
one,  who  has  been  redeemed  by  the  Son  of  God  ?  Does 
she  approve  inaction,  insensibility,  and  a  careless  deport- 
ment, in  one,  who  is  urged  to  "  fight  the  good  fight  of 
faith,"  and  thus  to  "  lay  hold  on  eternal  life ;" — in  one,  of 
whom  it  is  said,  ''To  him,  that  overcomcth  will  I  grant  to 
sit  with  me  on  my  throne,  even  as  I  also  overcame,  and  am 
set  down  with  my  Father,  on  his  throne?" — When,  from  the 
loud  remonstrances  both  of  the  law  and  the  gospel,  the  sin- 
ner retires  in  solitude,  there  to  examine  his  character  and 
life  by  the  standard  of  reason,  are  his  fears  allayed  ;  are 
confidence  and  self  approbation  restored?  Docs  his  under- 
standing ever  take  part  with  him  against  the  "  oracles  of 
God?"  The  more  accurately  and  profoundly  he  examines 
the  nature  and  tendency  of  a  sinful  life,  in  view  of  the  di- 
vine law  and  character, — in  view  of  his  own  dependence, — 
in  view  of  that  immeasurable  field,  which  immortality  lays 
open  both  to  his  fears  and  his  hopes, — in  view,  both  of  what 
he  knows  as  to  the  frailty  of  this  life,  and  of  what  he  is 
taught  in  religion,  as  to  the  duration  of  another, — does  the 
sinner  ever  feel  himself  acquitted  for  his  neglect  of  Christ 


394  SERMON    iV. 

and  salvation?  Does  he  feel  himself  justified,  as  a  man, — 
as  a  rational  be^ng  ?  Does  he  ever  come  to  this  conclusion, 
from  a  dispassionate  view  of  his  pov/ers,  relations,  and  pros- 
pects, that,  whatever  be  the  language  of  his  Creator,  in  re- 
gard to  him,  it  ought  to  be  that  of  approbation  ?  Recollect 
the  day,  or  the  month,  or  the  jear,  when,  after  having  been 
somewhat  disquieted  by  this  passage  of  scripture;  "What 
is  a  man  profited  if  he  gain  the  whole  world,  and  lose  his  own 
soul ;  or,  what  shall  a  man  give  in  exchange  for  his  soul ;" 
upon  deliberate  examination,  you  found  your  mind  tran- 
quillized by  perceiving,  that  habitual  neglect  of  God  and 
obedience  to  your  passions,  are,  in  no  measure,  inconsistent 
with  the  reason,  dignity,  and  interest  of  man  !  No ;  a  day, 
when  reason  condemned  religion,  or  assented  to  the  claims 
of  sensuality,  impiety,  and  unbelief,  has  not  been  found  in 
the  long  era  of  six  thousand  years  :  it  will  not  be  found  in 
all  the  unceasing  revolutions  of  eternity ! 

2.  From  the  preceding  discourse  it  appears,  that  they,  who 
arc  employed  in  diffusing  the  light  of  Christianity,  are  pros- 
ecuting the  most  noble  object.  If  christian  worship  and 
christian  obedience  constitute  a  reasonable  service, — if,  in 
proportion  as  men  become  clu'istians,  they  return  thereby 
to  a  state  of  intellectual  and  moral  soundness,  how  honora- 
ble,— how  rational, — how  benevolent  is  that  desire,  which 
is  now  so  extensively  felt  and  warmly  cherished  by  the 
church  of  God,  that  the  darkness,  which  broods  over  the 
pagan  nations,  may  be  dispelled,  and  that  light  may  become 
resplendent,  where  it  now  shines  but  with  tremulous  and 
o-liinmering  ray  ?  Whether  we  always  prosecute  this  object 
with  right  motives,  or  by  the  best  means,  may  fairly  enough 
be  made  a  question ;  but  let  no  man  doubt,  whether  the  ob- 
ject itself  is  entitled  to  human  attention  : — let  no  man  doubt, 
that  it  would  justify,  nay,  that  it  imperiously  demands,  far 
greater  exertions,  than  those,  which  the  christian  world  is 
now  making  to  accomplish  it.  It  is  the  same  object,  for 
which  the  Son  of  God  became  incarnate, — and  for  w hick 


fifRMON    IV*  395 

his  apostles  encountered  all   the   labors  and  perils  of  their 
arduous  ministration ! 

3.  If  the  truth  of  Christianity  is  shown  by  its  legitimate 
moral  effects,  we  perceive  how  much  the  interests  of  relig- 
ion are  affected  by  the  character  of  those,  who  profess 
themselves  its  votaries.  Jn  no  unimportant  sense,  my 
brethren,  every  christian  is  placed  on  missionary  ground. 
Within  the  sphere  of  his  influence  are  many,  who  live 
"  without  hope,  and  without  God  in  the  world."  If,  in  his 
disposition  and  habits  the  temper  of  Christ  is  rendered  con- 
spicuous, it  will  be  likely  to  produce  alarm  and  conviction 
in  those,  who  are  conscious  of  irr,eligion.  Here  is  a  kind 
of  missionary  service,  to  which  we  are  bound,  permit  me  to 
say,  even  more  strongly  than  to  any  other.  To  send 
preachers  among  the  destitute,  whether  at  home  or  abroad, 
becomes  a  duty  only  in  reference  to  the  end  to  be  accom- 
plished ;  whereas  the  general  virtues  of  a  christian  life,  be- 
sides being  conducive  to  a  similar  end,  possess  inherent  ex» 
cellence,  and  are  of  eternal  and  immutable  obligation.  It 
was,  therefore,  with  good  reason,  that  our  Saviour  said, 
'^  Let  your  light  so  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father,  who  is  in 
heaven.'" 

49 


SERMON  V. 

On  Conscience. 

—000 — 

ROMANS  ii.  15. 

—Their  conscience    also  bearing   witness,  and  their   thoughts^ 
the  mean  while,  accusing,  or  else  excusing,  one  another. 

These  words  are  part  of  a  sentence,  in  which  St.  Paul 
describes  the  character  and  condition  of  pagans.  He 
shows,  that,  though  destitute  of  supernatural  revelation,  they 
have,  in  common  with  all  men,  certain  degrees  of  light  com- 
municated to  them,  relating  to  God  and  moral  obligation. 
"  The  invisible  things  of  God,  from  the  creation  of  the  world, 
are  clearly  seen,  being  understood  by  the  things,  that  are. 

made,  even  His  eternal    power  and  Godhead." Again, 

"  When  the  Gentiles,  who  have  not  the  law,  do,  by  nature, 
the  things,  contained  in  the  law,  these,  having  not  the  law, 
are  a  law  unto  themselves.  Which  show  the  works  of  the 
law  written  on  their  hearts,  their  conscience  also  bearing  wit- 
ness, and  their  thoughts  the  meanwhile,  accusing  or  else 
excusing  one  another."  By  the  light,  communicated  to  the 
Gentiles,  are  meant  their  rational  powers,  taken  in  connex- 
ion with  all  those  objects  of  nature,  in  contemplating  which 
they  may  be  employed. 

The  apostle  may,  therefore,  be  considered,  as  affirming, 


SERMON   V.  397 

that  (icntiles,  to  whom  no  special  revelation  has  been  made, 
are  yet  furnished  with  a  power  of  moral  discernment; — a 
rule,  which  is  actually  applied,  in  a  greater  or  less  degree, 
both  to  their  own  behavior,  and  to  that  of  others.  That  it 
was  applied  to  their  own  actions,  appears  from  these  words, 
*' Their  consciences  also  bearing  them  witness;"  and  that 
it  was  applied  to  the  actions  of  others,  is  shown  in  what  im- 
mediately follows,  "  Their  thoughts,  the  mean  while,  accus- 
ing, or  else  excusing  one  another."  By  praising  some  ac- 
tions, as  virtuous,  and  condemning  others  as  vicious,  they 
implicitly  acknowledge  a  ditference  between  virtue  and 
vice, — and  that  the  one  was  of  good,  and  the  other  of  ill 
desert. 

My  present  object  is  to  consider  the  nature  and  power  of 
that  principle  in  man,  which  is  usually  denominated  con- 
science, or  the  moral  sense. 

First,  we  shall  inquire  into  the  nature  of  this  principle. 
That  we  may  do  this  the  more  successfully,  let  me  request 
you  to  direct  your  attention,  for  a  few  moments,  to  that  dif- 
ference, which  is  acknowledged  to  exist  in  human  actions. 

Some  actions,  you  well  know,  are  thought  worthy  of  ap* 
probation  ;  and  others,  of  blame.  This  difference  does  not 
depend  on  the  casual  result  of  such  actions;  but  on  the  in- 
tention, with  which  they  are  supposed  to  be  performed. 
Were  a  person  to  exert  himself  for  a  long  time,  and  with 
much  industry,  to  advance  the  interest  of  his  neighbors,  or 
that  of  the  public,  and  should  be  frustrated  in  his  designs, 
by  some  casualty,  which  no  sagacity  could  foresee,  he  could 
never  blame  himself  for  the  event,  nor  reflect  on  his  inten- 
tions and  efforts  with  other  feelings,  than  those  of  approba- 
tion ;  in  both  which  respects,  the  feelings  and  judgment  Oi 
all  persons  of  sober  reflection  would  correspond  with  his 
own.  They  could  not  but  feel,  that  his  endeavors  had  been 
such,  as  to  entitle  him  to  esteem.  And,  as  for  the  unfore- 
seen  issue,  they  could  no  more  contemplate  that  with  cen- 
sure, than  he  could  with  remorse. — On  the  other  hand, 
should  a  man  form  purposes,  erther  of  treachery,  or  treas^f 


$&8  SERMON    V. 

and,  by  a  seasonable  discovery,  or  some  unexpected  occu^ 
fence,  real  good  should  result  to  those,  who  were  to  have 
been  the  victims  of  his  crime,  his  own  character,  both  to  him- 
self and  others,  must  appear  precisely  the  same,  as  if  his 
purposes  had  been  executed.  The  emotions,  with  which 
the  mind  contemplates  virtue  or  vice,  are  entirelj'  different 
from  those,  with  which  it  contemplates  advantage  or  disad- 
vantage, pleasure  or  pain.  Men  never  feel  remorse  for 
misfortunes,  as  such,  or  for  things,  which  are  unavoidable. 
But,  consequent  on  the  perpetration  of  a  crime,  there  is  re- 
morse, shame,  self  reproach,  a  sense  of  unworthiness.  No 
man  is  afraid  to  meet  himself,  because  he  has  been  unfor- 
tunate ;  but  thousands  have  dreaded  solitude,  after  the  per- 
formance of  an  impious,  dishonest,  cruel,  or  malignant  ac- 
tion. Misfortunes  may  produce  grief;  but  nothing  but  the 
consciousness  of  crime  is  followed  by  remorse. 

The  existence  of  these  facts,  as  they  fall  within  the  ob- 
servation of  all  men,  will  hardly  be  denied.  From  the  ra- 
tional nature,  which  God  has  given  us,  we  perceive  a 
difference  between  virtue  and  vice  as  readily  and  as  unavoid- 
ably, as  between  a  mountain  and  a  valley,  between  a  crook- 
ed line  and  a  straight  one,  between  the  light  of  day  and  the 
darkness  of  midnight.  You  never  can  bring  the  mind  to 
judge  of  falsehood,  injustice,  ingratitude,  and  selfishness  in 
general,  as  right,  and  worthy  of  praise ;  nor  of  kindness, 
benevolence,  and  honesty,  as  wrong.  This  moral  discern- 
ment of  a^difference  in  human  actions:  this  judgment,  which 
we  form  of  human  conduct,  whether  our  own,  or  that  of 
others,  requires  neither  long  deliberation,  extraordinary  in- 
tellectual powers,  nor  a  high  degree  of  mental  refinement. 
That  ingratitude  towards  benefactors,  and  a  cold  indifference 
to  the  wants  and  sufferings  of  others,  are  qualities  of  ill  de- 
sert and  character,  is  as  clearly  apparent  to  the  mind  of  a 
cottager,  as. to  the  apprehension  of  a  statesman  or  prince. 

Though  the  general  distinction  between  virtue  and  vice 
may  be  considered,  as  intuitively  apparent,  and  universally 
acknowledge^i,  there  may,  doubtless,  be  an  individual  action. 


SERMON    V.  399 

whose  circumstances  and  rdalions  are  stirh,  as  to  render 
questionable  its  moral  denomination.  Such,  in  the  apostol- 
ic age,  was  the  eating  of  meats,  which  had  l)cen  offered  to 
idols;  and  the  observance  of  parlirular  di)^s.  So  likewise 
may  passion,  or  self  interest,  prevent  men  froin  ju  '^' ng 
rightly  of  their  own  d(  f)ortment,  on  jrarlicular  occa:  it  ns, 
when  the  case  itself  involves  no  real  dilHruUy. 

That  king  David's  moral  discernment,  hs  it  respected  hu- 
man actions  in  general,  was  not  impaired  luring  the  time  of 
his  ripostary  and  impenitence,  appears  by  the  promp  decis- 
ion, which  he  made  in  reference  to  the  unfeeling  oppressor, 
whose  crueky  was  portrayed  in  Nathan's  parable.  His 
own  more  aggravated  offence,  was  viewed  at  the  same  time, 
without  uneasiness  or  self  reproach.  As  self  interest  may 
blind  a  judge,  who,  in  ordinary  cases,  discerns  with  accura- 
cy, and  forms  righteous  decisions  ;  so  may  conscience  be 
seduced  to  remain  silent,  or  yield  her  assent  to  the  claims  of 
passion.  "  If  any  man  will  do  his  will,  he  shall  know  of  the 
doctrine,  whether  it  be  of  God."  Paul,  before  his  conver- 
sion, "verily  thought,  that  he  ought  to  do  many  things  con- 
trary to  the  name  of  the  Lord  Jesus."  The  time  has  been, 
when  other  persecutors  of  truth  have  thought,  that  they 
were  doing  God  service.  But  in  none  of  these  cases,  can 
we  suppose,  that  there  was  any  physical  inability  to  dis- 
cern the  will  of  God,  and  the  consequent  path  of  duty. 
No  man  sins  through  unavoidable  ignorance.  It  may,  per- 
haps, be  considered,  as  universally  true,  that  moral  discern- 
ment never  fails,  but  in  consequence  of  a  disordered  heart. 

This  power  of  moral  discernment,  of  which  we  are  speak- 
ing is  attended  with  present  consequences  of  great  moment, 
and  has  the  most  interesting  relation  to  the  retributions  of 
another  life.  No  sooner  do  we  discern  a  right  and  wrong 
in  human  actions,  than  the  one  is  approved,  and  the  other 
condemned.  The  actions  of  others  may  be  condemned 
without  pain  to  ourselves.  But  when  this  moral  discern- 
ment is  applied  to  our  own  actions,  feeling,  and  character, 
the  effects  are  sensibly  felt.     We  are  so  constituted,  that  we 


400  SERMON    r. 

cannot,  without  uneasiness,  see  the  right  and  follow  th« 
wrong.  When  reason  and  character  are  at  variance; — 
when  acknowledged  propriety  and  duty  are  on  one  side, 
and  inclination  and  actions  are  on  the  other,  a  man  finds 
himself  unhappy,  just  in  proportion  as  this  disagreement 
is  discerned  and  regarded.  This  dissatisfaction  and  self 
reproach  is  a  punishment  immediately  consequent  on  his 
violating  the  law  in  the  mind  ; — a  punishment,  which  is  in- 
creased, whether  he  contemplates  God,  who  is  the  author  of 
this  law, — or  his  fellow  men,  who,  he  knows,  have  the  same 
law,  and  cannot  but  condemn  every  quality,  or  action,  by 
which  it  is  violated.  Hence  we  see,  with  what  propriety, 
this  law  in  the  mind  has  been  said  to  be  of  such  an  extraor- 
dinary nature,  as  to  execute  itself.  The  sinner  not  only 
perceives,  that  there  is  a  law  ;  but  he  feels  the  effects  of  it. 
He  is  not  only  condemned,  but  punished  by  a  tribunal  es- 
tablished in  his  own  breast. 

Besides,  if  we  perceive  a  difference  between  right  and 
wrong,  it  is  certain,  not  only,  that  God  must  see  the  same 
difference ;  but  that  it  is  He,  who  enables  us  to  perceive  it. 
It  may  be  considered,  therefore,  as  a  law,  which  has  a  divine 
author,  and  by  which  we  are  required  to  govern  ourselves. 
The  sinner,  therefoi-c,  not  only  condemns  himself,  but  is  con- 
scious of  being  under  the  condemnation  of  God  ;  who  sees 
far  more  distinctly  than  he  can,  the  beauty  and  worth  of 
virtue,  and  the  deformity  and  turpitude  of  vice.  Conse- 
quently, in  addition  to  his  self  reproach,  he  has  well  ground- 
ed apprehensions  of  "danger,  a  fearful  looking  for  of  judg- 
ment," at  a  tribunal,  whose  decisions  will  not  only  confirm 
those  of  his  ov;n  mind,  but  be  followed  by  consequences  of 
more  dreadful  import. 

Perhaps  conscience  has  been  rightly  defined,  "  as  noth- 
ing more,  than  our  own  opinion,  or  judgment,  of  the  moral 
rectitude,  or  pravity  of  our  own  actions."  Whether 
it  is  reason,  or  a  distinct  principle  of  our  nature,  which 
leads  us  to  form  this  judgment,  is  not  material.  Certain  it 
IS,  that  something  within  us  docs  sit  in  judgment  on   our- 


SERMON.   Y.  401: 

Sielves :  and  that  the  decision,  which  this  something  inclines 
us  to  make,  is  generally  speaking,  though  not  invariabl}^ 
a  rif'ht  decision.  Hence  it  is  common  to  make  appeals  to 
the  conscience,  the  reason,  the  judgment,  even  of  vicious 
men  ;  in  whom  it  is  believed,  that  the  moral  sense,  though 
in  some  measure  benumbed,  or  perverted,  is  not  extinct. 

We  now  proceed  to  notice  some  instances,  in  whi'ch  the 
power  of  conscience  has  been  displayed.  When  Adam,  first 
after  his  defection,  heard  the  voice  of  God,  he  concealed 
"  himself  among  the  trees  of  the  garden."  He  was  re- 
proached, not  only  by  the  expostulation  of  his  Maker 
but  by  his  own  mind.  He  knew  that  the  displeasure  of  God 
was  just,  and  that  therefore,  no  adequate,  no  reasonable 
defence  could  be  made.  Pharaoh,  on  several  occasions,  felt 
remorse,  when  reflecting  on  his  perfidious  impiety.  "  The 
Lord  is  righteous,  said  he ;  but  I  and  my  people  are  wicked." 
Saul,  during  all  the  latter  part  of  his  life,  was  rendered  an 
©bject  of  compassion  by  the  habitual  checks  and  forebodings 
of  conscience.  He  knew,  and  sometimes  acknowledged, 
that  his  rival  was  divinely  designated  to  fill  the  throne  of 
Israel.  Yet  his  malignant  passions  impelled  him  to  perse- 
cute this  rival  with  unremitting  industry.  Ahab  had  sent 
into  all  lands  to  apprehend  the  prophet  Elijah,  under  pre- 
tence, that  the  latter  had  brought,  the  judgments  of  God  on 
the  nation.  At  their  first  interview,  the  king  accosts  the 
prophet  thus,  "  Art  thou  he  that  troubleth  Israel  ?"  To 
which  the  prophet  bodly  replies,  "  I  am  not  he  that  troub- 
leth Israel :  but  thou  and  thy  father's  house,  in  that  ye  have 
forsaken  the  commandments  of  the  Lord."  The  prophet 
was  nov/  in  the  king's  power.  Why  then  was  he  not  pun- 
ished, as  had  been  intended  ?  Evidently  for  this  reason, 
Ahab  was  not  less  condemned  by  his  own  mind,  than  he  was 
by  the  prophet's  reply.  He  was,  in  truth,  more  afraid  of 
the  prophet,  than  the  prophet  was  of  him. 

When  Judas  had  betrayed  Christ,  and  had  received  the 
stipulated  recompense,  the  terrors  of  his  own  conscience  ar- 
rayed themselves  against  him.     The  language  of  the  evan- 


402  iSERMON    V. 

gelist  is,  "  He  saw,  that  he  was  condemned."  The  sentence 
was  immediately  followed  by  punishment ;  I  mean  by  re- 
morse, so  intolerable,  that  the  unhappy  sinner  could  no 
longer  endure  it.  By  violent  means  he  disengages  himself 
from  a  burdensome  life,  to  ascertain  whether  any  future 
pains  can  be  greater,  than  the  anguish  of  mind,  by  which  he 
is  now  tormented. 

In  ages  and  places,  less  remote,  the  power  of  conscience 
has  been  displayed  in  a  similar  manner.  Sometimes  self- 
reproaches  are  loudly  uttered.  Instances  are  not  wanting 
of  persons,  who,  having,  by  flagitious  means,  acquired,  and 
for  many  years,  enjoyed  wealth  and  influence,  have  been  re- 
buked by  their  consciences  so  suddenly  and  efficaciously,  that 
they  not  only  disclosed  crimes,  of  which  they  had  never  been 
suspected,  but  implored  the  merited  punishment.  Others, 
in  a  state  of  mind,  more  dangerous  and  desperate,  have  imi- 
tated the  perfidious  disciple,  and  procured  death  b^  their 
own  hands,  that  they  might  at  once  know  the  worst  of  their 
destiny. 

There  are  other  effects  of  self  condemnation,  less  power- 
ful, indeed,  but  more  common.  To  the  view  of  every  per- 
son, two  rival  interests  are  displayed.  Reason,  religion,  and 
a  well  directed  conscience  are  on  one  side  ;  and  they  always 
speak  the  same  language.  On  the  other,  are  indolence  and  all 
those  evil  passions,  which  are  seated  in  the  human  breast.  If 
the  three  powerful  monitors,  first  mentioned,  could  be  effect- 
ually silenced; could  reason,  conscience,and  religion  be  induc- 
ed forever  to  withdraw  their  claims,  men  might,  by  obeying 
no  law,  but  that  of  appetite,  be  as  happy  in  brutal  pleasure,  as 
the  very  brutes  themselves.  But,  before  these  monitors  can 
be  silenced,  much  time  and  effort  must  be  employed  ;  much 
conflict  must  be  maintained,  and  many  wounds  received.  It 
was,  long  since,  asserted,  the  "  way  of  transgressors  is  hard." 
The  truth  of  this  has  been  severely  felt  by  many,  while  form- 
ing an  attachment  to  particular  vices.  Persons  of  dissipat- 
ed and  prodigal  habits,  have  many  hours,  when  reflection  is 
painful,  and  even  existence  is  irksome.     It  is  not  easy  for  a 


SERMON    V.  403 

man  to  bring  himself  to  abandon  all  claims  to  a  rational  and 
moral  nature.  Even  pride  will  remonstrate  against  so  base 
a  relinquishment.  A  man  cannot  easily  be  induced  dclib* 
erately  to  saj,  "  As  for  the  dictates  of  reason  and  the  ob- 
ligations of  moraUty; — all  that  is  sublime  in  the  one,  or 
beautiful  in  the  other,  I  renounce  forever.  Ye  rational  be- 
ings, whether  angels  or  men,  with  you  I  will  no  longer  lay 
claim  to  alliance.  Whatever  pleasures  you  have,  either  in 
possession  or  prospect,  they  shall  be  exclusively  your  own. 
From  this  moment  I  cease  to  be  a  competitor."  But  so  long 
as  reason  is  not  renounced,  it  will  support  the  claims,  both 
of  christian  morals  and  christian  piety.  He  that  wastes  his 
time,  follows  his  passions,  or  neglects  his  soul,  acts  as  cer- 
tainly against  his  own  judgment, — his  own  conviction  of  right 
and  wrong,  as  against  the  commands  and  principles  of  di- 
vine revelation.  Infinite  responsibility  is  attached  to  th« 
possession  of  intellectual  and  moral  powers.  Whether  time 
or  eternity  is  regarded,  reason  demands  a  life  of  sobriety, 
caution,  and  self  denial.  Now,  is  it  possible,  that  a  man 
should  be  otherwise,  than  miserable,  who  is  forever  at  war- 
fare with  himself:  who  pursues  habitually  the  very  course, 
which  he  condemns  ?  In  the  full  enjoyment  of  youth  and  of 
health  unimpaired,  in  the  midst  of  gay,  splendid  and  fash- 
ionable vices,  many  persons, — even  those,  who  have  been 
thought  as  happy,  as  vice  could  make  them,  have  even  wish- 
ed to  exchange  their  species  ; — have  wished  to  be  divested 
of  their  rational  nature,  that  they  might  be  no  longer  tor- 
mented with  the  anticipation  of  a  judgment  to  come!  In- 
dividuals, who  have  rendered  themselves  conspicuous  by 
ridiculing  serious  religion,  calling  its  sorrows  moroseness, 
and  its  joys  enthusiasm,  have  been  alarmed  even  by  the 
sound  of  a  shaken  leaf,  and  have  fled  to  scenes  of  dissipa- 
tion, as  their  only  retreat  from  terror. 

We  shall  now  make  several  reflections  by  way  of  im- 
provement. 

1.  If  thei"e  are  such  qualities,  as  virtue  and  vice,  it  is  infi- 
nitely important,  that  the  distinction  between  them  should  be 
60 


404  SRRMON  V. 

perceiyed.  This  power  of  discerning  the  line,  which  sepa- 
rates them,  is,  therefore,  a  most  important  part  of  our  moral 
constitution.  But  the  natural  tendency  of  a  thoughtless  sin- 
ful life,  is  to  enfeeble  this  power,  to  prevent  it  from  forming 
right  decisions,  and  to  render  the  heart  insensible  to  its  dic- 
tates. If  the  moral  sense,  that  guide,  which  God  has  gra- 
ciously appointed  to  direct  human  feelings  and  conduct,  is 
either  destroyed,  or  blinded,  or  corrupted,  the  whole  life 
will  be  marked  with  doubts,  confusion  and  guilt.  To  this 
our  Saviour  seems  to  have  had  reference  in  the  following 
words,  "  If  the  light,  which  is  in  you,  be  darkness,  how 
great  is  that  darkness." 

II.  As  the  moral  sense  is  impaired  by  habitual  vice, — as 
men  accustom  themselves  to  act,  without  regard  to  reason 
or  the  divine  law.  moral  distinctions  are  forgotten,  and  a  gen- 
eral apathy  pr(>vails  on  religious  subjects.  To  remove  this 
apathy  by  fixing  the  mind  «n  these  subjects,  by  caus- 
ing it  clearly  to  perceive  moral  distinctions,  and  the  eternal 
obligations  of  virtue  and  holiness,  is  the  first  effect  produced 
by  divine  influence  in  regeneration.  The  sinner  is  led  to 
apply  to  his  own  heart  and  actions,  that  immutable  law, 
which  is  binding  on  every  intelligent  being.  His  surprise, 
anxiety,  and  terror,  result  from  contemplating  his  character, 
his  obligations,  and  his  danger.  He  perceives  what  is  right, 
and  is  conscious,  at  the  same  time,  of  possessing  a  strong 
inclination  to  that,  which  is  wrong.  "  I  was  alive  without 
the  law  once,"  saith  the  apostle ;  "  but  when  the  command- 
ment came,  sin  revived,  and  I  died."  No  person,  in^a  simi- 
lar state  of  mind,  can  doubt,  that  there  is  a  perfect  agreement 
between  reason  and  the  divine  law,  or  deny,  that  the  latter  is 
holy,  just,  and  good ;  but  he  "  sees  another  law  in  his  mem- 
bers, warring  against  the  law  of  his  mind,  and  bringing  hirii 
into  captivity  to  the  law  of  sin  and  death."  The  anxiety, 
felt  by  persons  in  these  circumstances,  natura.  y  results,  per- 
haj)s,  from  their  perception  of  danger. 

III.  It  has  been  asserted,  in  this  discourse,  that  reason 
and  religion  are  always  found  on  the  same  side,  and  speak 


SERMON    V.  405 

llie  same  language.  For  the  truth  of  this  I  make  a  deliber- 
ate and  solemn  appeal  to  all  present.  In  religion,  what  is 
implied?  It  is  implied,  that  our  present  characrcrs  should 
be  formed  on  the  principle  of  the  soul's  immortality  ; — that 
we  labor  chiefly  for  that  "  meat,  which  cndureth  to  everlast- 
ing life."  I  ask,  whether  it  is,  or  is  net,  the  dictate  of  rea- 
son, that  our  estimate  of  objects,  and  attention  to  them, 
should  be  apportioned  to  their  value  ? — and  whether  our 
present  precarious,  fragile  existence  should  engross  our 
thoughts,  or  be  regarded  only  in  subordination  to  that  eter- 
nity, which  is  to  come  ?  Is  there  a  person  present,  that  ^ 
will  say,  the  greater  is  to  be  sacrificed  to  the  less;  that  a 
thousand  years  should  be  preferred  to  a  million,  and  that 
the  short  space  of  human  life  should  be  preferred  to  both? — 
It  is  imphed  in  religion,  that  we  love  God.  "  Thou  shalt 
love  the  Lord  thy  God,  with  all  thy  heart."  If  this  demand 
appears  extravagant,  or  absurd,  permit  me  to  ask,  whether 
it  is  rational  to  love  virtue  and  virtuous  men? — Whether  ii 
is  rational  to  love  those  most,  who  have  most  virtue  ?  If  so, 
whether  we  may  not  be  required  to  love  supremely  Him, 
whose  moral  attributes  are  without  limits,  or  imperfection? 
—It  is  implied  in  religion,  that  our  hearts  should  be  render- 
ed penitent  and  contrite,  in  view  ef  sin.  "  Thus  saith  the 
High  and  lofty  One,  that  inhabiteth  eternity.  To  this  man 
will  I  look,  even  to  him  who  is  poor  and  of  a  contrite  spirit, 
and  trembleth  at  mj'^  word."  When  one  friend  is  perfidu- 
ous  to  another,  when  a  parent  has  been  abused  by  his  chil- 
dren, when  a  man  has  insulted  or  oppressed  his  neighbor, 
what  is  always  demanded  of  the  injurious  party  ?  Ac- 
knowledgements, expressing  sincere  and  ingenuous  regret. 
Is  it  as  great  a  crime  to  offend  God  as  man  ?  Why  then  do 
you  object  to  the  gospel,  that  it  rails  sinners  to  repentance  ? — » 
It  is  implied  in  religion,  that  *he  sinner  not  only  repent,  but 
he  converted ;  i.  e.  that  he  should  have,  not  merely  some  tem- 
porary regret  and  pious  relentings,  but  that  such  feelings 
should  become  habitual  and  permanent; — that  an  alteration 
of  character  should   be  effected,  compreb  ending  a  change 


406  SERJION   V. 

in  his  pursuits,  in  the  objects  of  his  love  and  aversion. — It 
is,  lastly,  implied  in  religion,  that  the  sinner  should  immedi- 
ately "break  off  his  sins  bj^  righteousness,  and  his  iniquities 
by  turning  to  the  Lord.'"  For  how  long  a  time  should  we 
think  it  reasonable  to  allow  a  state  criminal  to  retain  the 
disposition,  which  led  him  secretly  to  plot,  or  openly  to  at- 
tempt the  subjugation  of  his  country?  For  how  long  a  time 
should  any  rational  being  have  license  to  remain  hostile  to 
virtue,  and  to  the  best  interests  of  the  universe  ?  If  one  week, 
why  not  a  month;  if  one  month,  why  not  a  year;  if  one 
year,^iy  not  forever?  Religion,  let  it  be  observed,  recog- 
nises nothing,  as  conversion,  which  is  not  followed  by  a 
virtuous  life.  But  how  it  is  possible,  that  a  dishonest  man 
should  too  suddenly  become  honest, — that  a  profligate  man 
should  too  suddenly  become  sober  and  temperate, — and 
that  any  sinner  should  too  suddenly  become  an  upright  ser- 
vant of  God ;  is  more,  far  more,  than  reason  will  enable  us 
to  perceive.  The  fact  is,  that  religion  requires  of  man  no 
dispositions,  or  moral  qualities,  but  such  as  unbiassed  rea- 
son condemns  him  for  not  possessing. 

There  are  two  other  occasions,  on  which  the  difference 
between  virtue  and  vice,  between  piety  and  irreligion,  is 
very  apparent.  Christian  virtue  will  endure  examination. 
He,  whose  life  evinces  such  virtue,  is  nothing  disconcerted 
at  being  scrutinized  by  the  irreligious.  If  he  is  asked  why 
he  has  respect  to  all  God's  commandments ;  Why  he  loves 
the  Saviour ;  Why  he  subdues  his  own  passions ;  and  la- 
bors, to  bring  every  thought  into  captivity  to  the  obedience 
of  faith;  he  may  be  surprised  at  the  question,  but  can  never 
want  a  reply.  "  Jacob  shall  not  now  be  ashamed  ;  neither 
shall  his  face  wax  pale."  He  treads  firmly,  and  finds,  that 
there  is  no  trembling  in  the  ground  beneath  his  feet. — 
Whereas,  the  sinner  hates  nothing  so  much,  as  rational  ex- 
amination. He  feels  himself  to  be  vulnerable  at  every 
point.  Whenever  you  make  an  appeal  to  his  reason,  he  is 
perturbated.  Knowing,  that  reason  is  against  him,  he  dreads 
her  reproachful  glare,  and  angry  frQwn. 


,  SERMON    V.  407 

In  connexion  with  this  I  make  one  further  remark.  You 
well  know,  that,  in  view  of  death,  sinners  often  lament  their 
want  of  religion.  Sometimes  their  anxiety  rises  to  desper- 
ation, and  cannot  be  witnessed  by  others  without  the  most 
painful  emotion.  Now,  let  me  ask,  did  you  ever  know  a 
christian  lamenting,  on  his  dying  bed,  that  he  was  a  chris- 
tian?— lamenting,  that  he  had  made  a  humble,  unreserved 
surrender  of  himself  to  the  will  and  service  af  his  Creator  ? 
Among  the  millions,  that  have  died  in  christian  countries, 
point  me  to  a  single  one,  who,  in  death,  retracted  his  chris- 
tian faith ;  who  regretted,  that  he  had  chosen  God  for  his 
portion,  and  Christ  for  his  Saviour,  and  desired  recovery, 
only  that  he  might  testify  before  the  Avorld  his  repentance 
for  the  virtue  and  piety  of  his  past  life.—^No,  the  very  men- 
tion,— the  recollection  of  that  covenant,  which  has  been 
established  between  God  and  himself,  serves  to  brighten  his 
countenance,  and  to  soften  those  shades  of  death,  which 
hang  upon  his  visage. 

IV.  From  that  view,  which  has  been  taken  of  the  subject, 
we  perceive,  that,  without  religion,  it  were  better  to  be  any 
thing,  than  a  rational  being.  Your  reason  and  conscience, 
let  me  remind  you,  will  survive  the  most  durable  objects  of 
the  material  universe.  Like  these,  they  will  not  wax  old, 
nor  be  impaired  by  time ;  nay,  the  revolutions  of  eternity 
will  but  add  to  their  activity  and  comprehension.  There 
will  be  a  clearness  of  perception  hitherto  unknown.  Your 
relation  to  God,  the  nature  of  human  obligation,  and  the 
difference  between  virtue  and  vice,  will  be  subjects  neither 
of  investigation  nor  cavil.  Reason  unbiassed  will,  in  every 
period  of  duration,  and  in  all  parts  of  the  universe,  boldly 
condemn  vice,  and  declare  itself  on  the  side  of  virtue. 
The  friends  of  holiness  will  then  experience  that  peace  and 
overflowing  joy,  which  arise  from  an  intimate  and  near  view 
of  its  obligation  and  good  desert,  and  of  the  unchangeable 
approbation  of  its  Author.  The  conflict,  on  the  other  side, 
which  is  now  maintained  in  sinners,  between  reason  and  in- 
clination, between  the  conscience  and  the  heart,  wiH   then 


408  SERMON    V. 

become  intolerable,  when  reason  shall  have  acquired  im- 
mortal  strength,  and  vice  unchangeable  dominion.  Our  Sa- 
viour, in  describing  future  punishment,  is  pleased  to  speak 
of  "  ch^.ins  and  darkness, — a  burning  lake, — a  place  pre- 
pared for  the  devil  and  his  angels."  How  far  this  language 
is  literal,  I  pretend  not  to  say.  But,  we  may  well  conceive, 
that  the  suffering  of  reprobates  will  be  sufficiently  great,  to 
justify  this  language,  even  if  the  body  should  have  no  share 
in  the  pain.  Remorse  of  conscience,  we  have  been  remind- 
ed, ill  this  discourse,  has  in  the  present  life,  driven  persons 
to  desperation.  It  is  impossible  to  tell  how  far  this  remorse 
may  be  increased  after  death,  when  the  organs  of  moral 
vision  shall  become  more  powerful  and  discriminating.  A 
consciousness  of  unworthiness,  of  turpitude,  of  folly,  and  ir- 
retrievable loss,  will  accompany  the  sinner,  in  whatever 
part  of  the  universe, — in  whatever  part  of  eternity  he  may 
exist.  Even  if  he  could  escape  the  eyes  of  God,  there  is 
another  immortal  enemy,  whose  upbraidings  he  «an  not  es- 
cape; I  mean  his  own  reason  and  conscience  ;  I  mean  him- 
self. Fly  where  he  will,  his  reason  goes  with  hina;  and  its 
reproaches  will  alwaj'^s  be  felt  with  undiminished  sen- 
sibiliiy. 

Lastly.  We  cease  to  be  surprised  at  the  great  efforC, 
'v^'hich  the  gay  and  thoughtless  often  make  to  keep  up  their 
si)ints ; — in  their  own  language,  to  expel  the  glooms,--to 
bai\ish  sorrow.  These  glooms  and  this  sorrow  are  very 
likqiy  to  be  the  result  of  solitary  and  calm  reflection.  On 
such  occasions,  reason  begins  to  speak,  and  her  voice  be- 
cofnes  distinct  and  audible.  The  sinner  is  aloi'riied ;  he 
divads  this  assiduous  monitor.  "  I  hate  him  (sa'dAhab;) 
for  he  never  prophesies  good  concerning  me,  but  always 
evil."  Scenes  and  employments  must  be  devised,  in  which 
the  passions  will  be  interested,  and  reflection  silenced.  But 
this  tumultuous  state  of  the  feelings  cannot  be  always  pre- 
served, nature  herself  will  not  endure  it.  Nay,  reflection 
may  obtrude  itself,  in  the  midst  of  splendid  and  loud  festivi- 
ty.    "In  the  midst  of  mirth,  the  heart  is  sorrowful :  and  the 


SERMON    V.  409 

end  of  that  mirth  is  heaviness."  Who  could  have  been  less 
exposed  to  care  and  anxious  thought;  who  could  have  been 
in  a  better  condition  to  enjoy  a  night  of  revelling,  undisturl)- 
ed,  than  Belshazzar,  when  he  had  "  made  a  feast  to  a  thou- 
sand of  his  lords,  and  was  drinking  wine  before  the  thou- 
sand ;  when  he  sent  for  the  golden  vessels,  which  had  been 
taken  from  the  house  of  God,  and  suffered  his  lords,  his 
wives,  and  concubines  to  drink  in  them.  Yet  in  that  same 
hour,  came  forth  the  fingers  of  a  man's  hand,  and  wrote 
over  against  the  candlestick,  upon  the  plaster  of  the  wall  of 
the  king's  palace ;  and  the  king  saw  the  part  of  the  hand, 
that  wrote.  And  the  king's  countenance  was  changed,  and 
his  thoughts  troubled  him,  so  that  the  joints  of  his  loins  were 
loosed,  and  his  knees  smote,  one  against  the  other." 

But,  whether  conscience  can  now  be  silenced  or  not,  the 
time  is  coming,  when  there  will  be  no  amusement, — no  ex- 
pedients for  effecting  this.  Its  twinges,  of  which  the  sinner 
is  so  much  afraid,  are  premonitions  of  something  to  come. 
They  are  the  gentlest  corrodings  of  a  wK)rm,  which  never 
dies  ;  they  are  scintillations  of  that  fire,  which  never  can  be 
quenched. 

My  hearers,  in  order  to  be  secure,  we  must  be  chris- 
tians: — in  order  to  be  rational,  we  must  be  pious:  peace 
must  be  restored  between  the  intellects  and  the  heart.  We 
must  cease  to  be  our  own  enemies ;  to  expose  ourselves  to 
our  own  reproaches.  "  For  if  our  hearts  condemn  us,  God 
is  greater  ttkan  our  hearts,  and  knoweth  all  things.*' 


SERMON  VT. 


C-onsequences  of  neglecting  the  great  salvation. 


HEBREWS,  ii.  2  &  6. 

For  if  the  loord  spoken  by  angels  7oas  stedfast,  and  every  trans- 
gression  and  disobedience   received  a  just  recompense  of  re- 
ward, how  shall  we  escape,  if  we  neglect  so  great  salvation: 
which  at  first  began  to  be  spoken  by  the  Lord,  and  was  con- 
firmed unto  us  by  thim,  that  heard  Him, 
Known  unto  God  are  all  his  works  from   the  foundatioa 
of  the  world.     He  is   incapable   of  disappointment ;    nor 
does  he  ever  adopt  any  new  measure  hy   way   of  experi- 
ment.    He  never   enters  on  the  execution  of  any  purpose, 
which   he   had  not    formed,   before   the    universe   began. 
Though  to  our  view,  his  government  has  a  different  aspect 
at  different  periods,  it  is  really  uniform.     The  parts,  though 
various,  are  so  connected  and  proportioned  as  to  constitute 
a  system,  in  all  respects,  worthy  of  the  Being,  from  whom 
it  proceeds.     That  which  happens    in    any  age,  has  rela- 
lation  to  what  precedes,  and  to   what  follows.     The  Mosaic 
dispensation  had  respect,  on  the  one  side,  to  the  fall  of  man  : 
on  the  other,  to  the  coming  of  Jesus  Christ.     It  v/as  not  de. 
signed  to   be   perfect  in    quality,    nor   eternal  in   duration. 
"  The  law  made  nothing  perfect ;  but  was  a  shadow  of  good 
things  to  come." 


SBRMON    VI.  411 

The  apostle  institutes  in  the  context,  a  comparison  between 
the  religion  of  Moses  and  that  of  Christ.  "  The  word,  spok 
en  by  angels,"  was  the  law,  as  given  at  Mount  Sinai.  If  it  be 
asked,  why  the  law  is  said  to  have  been  given  by  angels  ;  I 
answer,  that  many  of  these  celestial  spirits,  there  is  reason  to 
believe,  were  present,  as  witnesses  and  ministers  to  that  great 
transaction.  This  seems  to  be  intimated  by  the  Psalmist, 
"  The  chariots  of  God  are  twenty  thousand ;  even  thous- 
ands of  angels  :  the  Lord  is  among  them,  as  in  Sinai."  By 
the  martyr  Stephen  it  is  expressly  declared,  that  the  Jewish 
people  "  received  the  law  by  the  disposition  of  angels ;"  and 
by  St.  Paul,  that  "  the  law  was  ordained  by  angels  in  the 
hands  of  a  Mediator."  In  what  manner,  their  aid  was  given, 
we  know  not ;  but  that  they  were  present,  and  in  some  way 
auxiliary  to  the  great  event,  is  made  suffieiently  clear  by  the 
passages  cited. 

If  this  word,  thus  given,  was  firm,  saith  the  inspired  wri- 
ter ; — if  the  commands  of  Moses  could  not  be  broken  with 
impunity  ;  and  if  those,  w  ho  violated  them  were,  in  a  very 
strict  and  examplary  manner,  punished ;  how  shall  we  es- 
cape, if  we  neglect  a  relif^ion,  introduced  by  God's  ov.n  Son, 
and  propagated  by  the  miraculous  interposition  of  the  Holy 
Ghost? 

Similar  to  the  text  is  another  passage  in  the  saine  epistle  ; 
"  If  he  that  despised  Moses'  law  died  without  mercy,  under 
two  or  three  witnesses,  of  how  much  sorer  punishment  shall 
he  be  thought  worthy,  who  hath  trodden  under  foot  the  Son 
of  God,  and  counted  the  blood  of  the  covenant,  with  which 
he  was  sanctified,  an  unholy  thing  ?" 

It  is  evident,  that  the  apostle  meant  to  infer,  not  only  that 
God  will  be  punctual  in  executing  the  threatnings  of  the  gos- 
pel, because  he  was  so  in  executing  those  of  the  law ;  but 
likewise,  that  the  doom  of  sinners,  who  reject  Christianity 
will  be  more  severe  than  was  theirs,  who  rejected  the  relig- 
ion of  Moses,  in  proportion  as  Christianity  has  superior  ex- 
cellence. 

I  shall  endeavor  to  show  briefly,    1.  That  God  signally 
manifested  his  displeasure  against  those,  who  were  disobedient 
51 


412  SERMON    VI. 

under  the  ancient  dispensation.  2.  Consider  some  particu- 
lars, in  which  it  appears,  that  the  new  dispensation  is  greatly 
superior;  And,  3.  Enforce  the  inference,  which  the  apostle 
makes,  viz  :  that  to  those,  who  reject  this  religion,  there  is 
no  possibility  of  escape. 

I.  It  appears,  that  God  signally  manifested  his  displeasure 
against  those,  who  were  disobedient  under  the  ancient  dis- 
pensation. By  the  Levitical  law,  violation  of  the  sabbath 
was  made  a  capital  crime.  "  Every  one  that  defilcth  the 
sabbath,  shall  surely  be  put  to  death  :"  and  when  a  man  was 
found,  gathering  sticks  on  the  sabbath,  this  was  immediate- 
ly executed.  "  All  the  congregation,"  saith  God,  "  shall 
stone  him  with  stones.  And  all  the  congregation  brought  him 
^vithout  the  camp,  and  stoned  him  with  stones,  that  he  died." 

When  Achan  had  concealed  some  of  the  devoted  spoils 
of  Jericho,  though  he  confessed  the  deed  and  its  criminality, 
no  favor  was  shown  him.  He  sufiered  a  public  execution  ; 
and  on  this  conduion  "  the  Lord  turned  from  the  fierceness 
of  his  anger."  When  Moses  came  down  from  the  mounf, 
and  perceived,  that  the  Israelites  were  celebrating  idolatrous 
games  before  the  golden  calf,  he  assembled  the  sons  of  Le- 
vi, and  commanded  them  to  inflict  immediate  death  on  those, 
concerned  in  the  wickedness.  "  Put  every  man  his  sword 
on  his  side,  and  go  in  and  out  from  gate  to  gate,  throughout 
the  camp,  and  .lay  every  man  his  neighbor,  and  every  man 
his  brother.  And  the  children  of  Israel  did  according  to 
the  word  of  Moses  ;  and  there  fell  of  the  people,  that  day, 
about  three  thousand  men."  More  instances  might  easily 
be  adduced  to  show,  how  severely  individuals  were  punish- 
ed for  contempt  of  the  Mosaic  law,  and  how  truly  it  was 
said,  that  they  "who  despised  that  law,  died  without  mercy." 

If  this  were  true  of  individuals  it  was  more  obviously  so  of 
the   nation. 

From  the  beginning,  a  great  variety  of  evils  had  been 
threatened  the  Jews,  to  deter  them  from  apostacy  and  re- 
bellion. Whptiever  idolatry  and  vice  became  general,  the 
displeasure  of  God  was  displaj^ed,  either  in  prophetic  de- 


SERMON    VI.  413 

nunciations,  or  by  the  infliction  of  national  judgments  :  and 
if  incorrigibly  obdurate,  it  was  threatened,  that  they  should 
be  extirpated  from  the  land  of  their  inheritance,  and  dis- 
persed over  all  the  earth.  This  threatening  was  in  due  time 
fulfilled  with  a  degree  of  exactness,  w|^ich  to  the  present 
day,  is  a  matter  of  notice  and  astonishment  to  the  whole 
world.  From  the  manner  in  which  God  treated  his  chosen 
people,  it  is  evident,  that  to  him  can  be  attnbutcd  neither 
remissness,  nor  want  of  veracity.  Though  long  suffering, 
he  was  not  slack  concerning  his  promise.  The  obstinacy 
of  the  Jews  did  at  length  exhaust  the  forbearance  of  the 
Father  of  mercies.  After  he  had,  during  the  course  of  many 
ages,  frequently  admonished  and  chastised  them,  he  suffer- 
ed them  to  be  enslaved,  their  civil  and  ecclesiastical  gov- 
ernment to  be  dissolved,  their  city  and  holy  temple  to  be 
consumed,  their  land  to  be  given  to  strangers,  and  them- 
selves to  be  removed  into  all  quarters  of  the  globe.  They 
have  become  "  a  proverb,  a  hissing,  and  a  by-word,"  and 
God  hath  given  them  "  a  trembling  heart,  failing  of  eyes,  and 
sorrow  of  mind." 

Thus  we  perceive,  that  "  the  word  spoken  by  angels,  was 
stedfast," — that  the  threatnings,  contained  in  the  Jewish  law 
were  not  ineffectual ; — but  that  "  transgressions  and  disobedi- 
ence received  a  just  recompense  of  reward." 

It  may  be  fairly  concluded,  that  the  same  God,  who  with 
so  much  strictness,  punished  disobedience  under  one  dis- 
pensatian,  will  not,  under  another,  suffer  delinquents  to  es- 
cape with  impunity. 

But  this  is  not  all.  Between  the  two  dispensations  there 
is  great  difference.  The  latter  is  far  more  excellent.  The 
particulars  of  this  difference  are  now  in  the  2nd  place,  to  be 
considered.  These,  it  is  suggested  in  the  text,  are  the  man- 
ner of  its  being  communicated,  and  nature  of  the  blessings 
promised. 

God  was  equally  the  author  of  both  religions.  In  that 
respect  there  was  no  difference.  But  one  was  introduced  by 
angels,  and  the  other  by  the  Son  of  God  :  a  circumstance. 


424 


SERMON  VI. 


which  is,  with  much  propriety,  mentioned,  to  show  wliat  su- 
perior regard,  the  Supreme  Being  entertained  for  the  chris- 
tian dispensation  ;  a  circumstance,  which  may  be  very  clear- 
ly illustrated  by  reference  to  one  of  our  Saviour's  parables. 
The  owner  of  the  vineyard  is  there  represented,  as  letting  it 
out  to  husdandmen.  At  the  usual  season  for  several  years,  he 
sent  servants  to  receive  his  portion  of  the  fruits.  These  ser- 
vants were  abused.  Presuming,  that  there  were  some  lim- 
its to  their  audacity,  he  at  last  commissioned  his  son.  Now 
this  last  measure  is  mentioned,  as  the  result  of  far  greater 
condescension,  than  those  which  preceded.  So  the  divine 
good  will  towards  men  was  more  strongly  expressed  by 
the  sending  of  Christ,  than  by  the  mission  of  angels. 

Another  most  important  article,  in  which  the  economy  of 
Jesus  Christ  surpassed  that  of  Moses,  was  the  nature  of  that 
happiness,  promised  to  the  obedient.  The  latter  is  denom- 
inated the  laio  of  a  carnal  commandment.  Earthly  rewards 
and  punishments  were  the  sanctions,  by  which  this  law  was 
enforced.  If  the  Jews  were  obedient,  they  should  eat  the 
good  of  the  land  ;  their  neighbors  should  not  invade  them  ; 
if  they  did,  they  should  not  prevail;  their  lands  should 
yield  large  harvests;  their  flocks  and  their  herds  should 
be  multiplied  ;  they  should  not  experience  desolating  sick- 
ness, nor  premature  death. 

On  these  subjects,  Christianity  says  little,  or  nothing.  Je- 
sus Christ  has  not  made  himself  answerable  to  his  commu- 
nity, for  wealth,  honors,  or  worldly  influence.  His  disci- 
ples arc  to  be  remunerated  at  the  resurrection  of  the  just. 
Their  reward  is  glory,  honor,  and  immortality.  Their 
pleasures  will  be  those  of  the  intelkcis  and  the  heart:  such 
as  none  but  good  beings  can  enjoy ;  such  as  nothing  but 
the  presence  and  favor  of  God  can  excite.  Had  the  Jews 
observed  their  laws  with  blameless  fidelity,  possession  of 
the  promised  country  would,  to  no  individual,  have  been 
permanent.  To  such  there  would  indeed  have  been  many 
and  prosperous  days  on  earth;  but  exemption  from  death  was 
not  intimated.     Chris-tianity,  on  the  other  hand,  refers  all 


SERMON     VI.  415 

things  to  eternity.  The  believer's  hiurels  shall  never  with- 
er ;  his  crown  is  perpetually  brilliant;  his  rest  is  everlasting ; 
his  dwelling  is  a  house,  not  made  with  hands,  eternal  in  the 
heavens ;  his  kingdom  is  that  which  never  can  be  moved. 

Nor  can  we  suppose,  that,  when  speaking  of  the  great  sal- 
vation, and  the  superiority  of  the  christian  religion  to  that  of 
Moses,  the  apostle  was  unmindful  of  the  atoning  death  of 
Christ,  obscurely  shadowed  in  the  one,  but  clearly  made 
known  in  the  other.  How  far  some  of  the  more  inquisitive 
and  devout  Jews  understood  the  ultimate  design  of  their  ex- 
piatory sacrifices,  it  is  impossible  to  dclenninc.  That  they 
could  not,  from  the  Levitical  institution,  have  obtained  any 
clear  views  on  the  subject,  is  certain.  When  Jesus  Christ 
actually  appeared,  though  the  pro{)hetic  writings'^had  been 
added  to  the  law,  nothing  appears  to  have  been  further  from 
the  common  expectation,  than  a  suftering  Redeemer. 

But  in  Christianity  the  sufferings  of  Christ  are  every 
where  displayed.  "  I  determined  to  know  nothing  among 
you,"  said  Paul  to  the  Corinthians,  "  but  Jesus  Christ,  and 
him  crucified.  I  delivered  unto  you,  first  of  all,"  saith  he, 
"  that  which  also  I  received,  how  that  Christ  died  for  our 
sins  according  to  the  scriptures." 

The  christian  salvation  is  great  not  only  in  itself,  and  as 
to  the  manner,  in  which  it  was  procured,  but  likewise  in  the 
manner,  in  which  it  is  bestowed.  The  happiness,  which  it 
implies,  supposes  a  certain  correctness  of  moral  taste: — a 
character  essentially  difTerent  from  that  which  is  common 
to  men.  "  To  as  many  as  receive  Christ,  to  them  giveth 
he  power  to  become  the  sons  of  God ;  who  are  born  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God." 

Whether  we  consider  Christianity  in  comparison  v/ith  Ju- 
daism, or  without  such  comparison,  it  is  indeed  a  wonder- 
ful religion.  Fix  your  eyes  on  any  individual  of  our  race. 
He  enjoys  animal  life  in  common  with  the  various  species, 
by  which  he  is  surrounded.  Some  of  them  exceed  him 
in  years,  and  many  in  strength  and  vigor.  Like  the  rest, 


416  SERMON    Vi. 

he  decays, — his  body  dissolves,  and  incorporates  with  the 
earth  and  the  air.  During  Hfe,  he  is  distinguished  from 
other  animals  by  the  gift  of  intellects,  which  he  is  very  indus- 
trious to  abuse.  He  feels,  that  there  is  reality  in  moral  ob- 
ligation ;  he  cannot  deny,  that  there  is  a  fitness  and  dignity 
in  virtue.  He  sees  the  right ;  he  avoids  it ;  and  dreads  a 
retribution.  Concerning  such  a  creature,  mortal,  errone- 
ous, and  depraved,  what  favorable  expectations,  or  even  con- 
jectures, can  reason  indulge  ?  "  If  a  man  die,  shall  he 
live  again  ?"  If  he  live,  shall  he  not  be  miserable  ?  Can  it 
be  imagined,  that  God  ^vill  raise  the  dead  to  life  ? — that  bod- 
ies, which  are  sown  in  dishonor,  should  be  raised  in  glory? 
Can  it  be  imagined,  that  for  creatuncs,  such  as  have  been 
described,  the  Son  of  God  should  descend  from  heaven,  to 
suffer  disgrace  and  mortal  agony?  Shall  they  enjoy  eter- 
nal rewards, — sit  down  with  Christ  on  his  throne,  and  be- 
come kings  and  priests  unto  God  ?  What  language  is  this 
to  be  applied  to  a  creature,  the  most  feeble  and  rebellious  ? — 
a  creature,  who  deserves  to  be  forsaken  of  God, — to  be  pun- 
ished of  God, — to  be  driven  from  the  presence  of  the  Lord, 
and  the  glory  of  his  power  ?  He  is  to  be  raised  together  with 
Christ,  and  to  sit  together  with  him  in  heavenly  places ! 

III.  We  are  now  to  enforce  the  expostulation,  contained 
in  the  text. 

"  How  shall  we  escape,  if  we  neglect  so  great  salvation  ?" 
To  render  this  inquiry  the  more  interesting,  it  is  necessary 
to  determine,  whether  this  negligence  be  as  common,  as  it  is 
dangerous.  If,  in  christian  countries,  but  one  in  a  large 
multitude  be  thus  chargeable,  almost  no  individual  would 
think  his  own  danger  great. 

To  any  person,  judging  of  this  subject,  previously  to  ob- 
servation, it  would  appear  little  less,  than  certain,  that  all  to 
whom  it  was  offered,  would  vie  with  one  another,  which 
should  most  readily  embrace  it.  One  would  suppose,  that 
as  soon  as  such  salvation  were  proclaimed,  all  men  would 
resemble  a  hungry,  famishing  crowd,  to  which  was  opened  a 
store  house,  richly  furnished  with  every  kind  of  food.     Like 


SERMON   VI.  417 

the  invalids  at  the  pool  of  Bethesda,  one  would  expect  to 
see  them  strive,  who  should  first  step  in.  Instead  of  which, 
every  age  has  witnessed  a  general  indificrence.  From  the 
days  of  Noah  to  the  present  time,  all  the  preachers  of  right- 
eousness have  had  occasion  to  exclaim,  in  plaintive  language, 
"  Lord,  who  hath  believed  our  report :"  and  the  great  God 
hath  condescended  to  use  the  words  of  disappointment  and 
grief:  "  All  day  long  I  have  stretched  forth  my  hands  to  a 
disobedient  and  gain  saying  people." 

These  examples  indeed  prove  inattention  to  religion  in 
general,  rather  than  to  Christianity  in  particular.  But  un 
der  this  latter  economy  it  will  be  more  easy  to  find  those 
who  do,  than  those,  who  do  not,  neglect  salvation. 

1.  This  neglect  is  undeniably  chargeable  on  the  openly 
immoral :  on  them,  who  profane  the  holy  and  reverend 
name  of  God ; — on  them  who  desecrate  the  sacred  things, 
displayed  in  the  bible ; — on  them,  who  by  impurity  defile 
the  temples  of  the  Holy  Ghost; — on  them,  who  love  to 
be  found  among  the  wicked,  and  with  them  to  expel  reason 
and  drown  conscience.  To  say  that  such  persons  neglect 
the  great  salvation,  docs  not  sufficiently  express  their  feel- 
ings on  the  subject.  They  view  it  with  sincere  aversion. 
The  salvation  of  saints  consists  much  in  the  presence  of 
God.  "  The  multitude  of  them  that  are  saved,  shall  walk 
in  the  light  of  his  countenance,  they  shall  behold  his  face  in 
righteousness."  Would  this  be  heaven  to  those,  of  whom 
we  are  speaking?  Would  they,  who  blaspheme  God,  read- 
ily unite  in  the  devout  extacy  of  those,  who  exclaim,  "  Ho 
ly,  holy,  holy  is  the  Lord  God  Alrai^^hty  ?"  Could  they  be 
happy  with  God,  who  arc  conscious,  that  no  society  is  so 
delightful  to  them,  as  that  in  which  God  is  least  regarded, 
and  his  laws  most  daringlj'-  violated? 

But  neglect  of  salvation  docs  not  necessarily  imply  this 
unblushing,  undissembled  vice.  Though  there  is  great  re- 
semblance between  the  text  and  another  passage  in  the  same 
epistle,  which  we  have  already  quoted,  they  are  not  perfectly 
alike.     "  If  he,  that  despised  Moses'  law   died  without  raer- 


4iiJ  SERMON  Vi. 

cy,  of  how  much  sorer  punishment  shall  he  be  thought  wor- 
thy, who  hath  trodden  under  foot  the  Son  of  Cod  !"  Here 
the  sacred  writer  speaks  of  marked  and  violent  opposition 
to  the  christian  religion.  But  our  text  does  not.  It  speaks 
only  of  neglecting  the  great  salvation: — it  speaks  of  that  in- 
difference, that  inattention,  which,  even  in  christian  coun- 
tries, passes  without  dishonor  or  animadversion.  It  is  not, 
you  see,  a  few  great  sinners  only,  whose  condition  is  peri- 
lous: it  is  not  they  exclusively  who  have  disturbed  and  as- 
tonished the  world  by  daring  transgression  ;  it  is  not  the 
Cains,  the  Pharaohs,  the  Ahabs,  and  Jezebels  alone :  it  is 
the  statesman,  who  sacrifices  a  quiet  conscience  to  his  own 
ambition  ;  it  is  the  husbandman,  who  loves  his  well  cultivated 
acres,  more  than  the  heavenly  inheritance  ;  it  is  the  scholar,  in 
whose  heart  literary  fame  usurps  the  place  of  God  :  it  is  that 
gay  young  person,  whom  the  v/orld  censures  for  nothing, 
but  too  little  prudence,  and  too  much  good  nature  ;  it  is  the 
man  of  calculation  and  industry,  who  can  think  of  no  object, 
beyond  the  grave,  so  hideous,  as  present  poverty  and  so  in- 
viting as  wealth ; — it  is  in  fine  every  person,  who  loves  not 
our  Lord  Jesus  Christ  in  sincerity.  Habitual  levity  is  as 
truly  a  mark  of  reprobation  as  a  course  of  conduct  decided- 
ly immoral ;  though  the  same  degree  of  criminality  is  not 
proved  in  both  cases. 

Now,  if  the  riPglect  of  salvation  is  so  general,  no  expostu- 
lation can  be  n^.ore  interesting  and  terrific,  than  that  in  the  text, 
"  How  shall  we  escape  ?"  Will  you  attempt  to  escape  by  prov- 
ing the  gospel  not  true?  What  an  arduous;  what  a  daring 
enterprise!  You  must  prove  that  Moses  was  not  a  divinely 
commissioned  leader  ; — that  he  wrought  no  miracles  ; — that- 
the  law  had  no  relation  to  the  gospel; that  the  an- 
cient   prophets,  whose   predictions    are,   at   this    moment, 

receiving     their    completion,    were    not    inspired ; that 

Jesus  ot  Nazareth  was  not  a  teacher,  sent  from  God; — 
that  he  performed  no  works,  which  were  above  human 
power: — that  his  apostles  performed  none,  but  were  all 
impiously  employed  to  deceive  mankind.  Can  all  this 
be  proved  ?     Can  you  even  persuade  yourselves,  that  t  'e 


SERMON    VI.  4l*J 

book,  which  we  call  Holy  Scripiurts^  had  no  divino  origin, 
and  that  nothing  is  to  be  feared  from  its  threatnings  ?  No; 
you  do  not,  in  this  way,  even  hope  to  escape.  The  awful 
majesty  of  the  Bible  terrifies  you. 

If  you  dare  not  deny  Christianity  you  will  perhaps  become 
its  panegyrist.  It  is,  you  say,  a  noble,  a  sublime,  a  benevolent 
religion.  It  was  announced  to  our  first  progenitors.  All  nations 
were  governed  in  subserviency  to  it.  It  was  introduced  by 
a  divine  Savioui-,  and  propagated  by  miraculous  ])0vver. 
It  declares,  that  God  is  love;  it  proclaims  peace  on  earth 
and  good  will  towards  men.  In  the  eternal  blessings  of  such 
a  religion,  the  whole  human  family,  you  believe,  will  final- 
ly partake. 

So  did  not  reason  the  author  of  our  text.  From  the  same 
premises,  he  drew  a  precisely  opposite  conclusion.  He  did 
not  say,  the  salvation  of  the  gospel  is  a  great  salvation ; 
therefore  it  will  embrace  all :  but  how  shall  they  escape 
who  neglect  it  ?  The  emotions,  excited  by  contemplating 
the  sublimity,  the  magnitude,  and  the  benign  nature  of  the 
christian  religion,  must  be  joyful,  or  otherwise,  according 
to  the  light,  in  which  it  is  viewed.  In  the  obedient  believ- 
er, it  produces  joy  ;  in  the  awakened  sinner,  it  excites  hope ; 
but  to  the  determined  transgressor,  it  speaks  no  language, 
but  that  of  terror.  It  is  a  benevolent  religion ;  it  will,  in  this 
quality,  never  be  exceeded  by  any  other;  therefore,  they, 
who  are  not  reclaimed  by  it,  must  perish.  It  is  a  benevo- 
lent religion  ;  and  therefore,  all  they,  who  reject  it,  must 
suffer  an  aggravated  punishment. 

The  reasoning  of  the  ancient  Jews  was  similar  to  that, 
which  we  endeavor  to  confute.  They  believed,  that  the 
children  of  Abraham,  after  having  experienced  so  great 
mercies,  would  never  be  abandoned.  On  the  same  princi- 
ple, as  that  of  our  text,  God  said  to  them,  "  Yon  only  have 
1  known  of  all  the  families  of  the  earth;  therefore  will  1 
punish  you  for  all  your  iniquities."  On  the  same  principle 
will  Tyre  and  Sidon  be  punished  with  less  severity,  in 
the  day  of  judgment,  than  those  cities,  where  Christ  preach- 
ed and  exerted  his  divine  nower. 


420  SERMON    VI. 

Let  us  consider,  therefore,  whether  we  can  endure  to  per- 
ish in  that  wonderful  manner,  in  which  it  is  declared,  that 
the  despisers  of  the  gospel  shall  perish.  How  hard  it  is  to 
endure  intense  pain  for  a  single  week  !  How  slowly  pass- 
es the  time  !  How  exceedingly  long  appears  every  day! 
But  the  oracles  of  God  set  forth  the  punishment  of  impeni- 
tent sinners  as  being  exceedingly  severe,  in  its  degree.  The 
strongest  language,  the  most  frightful  imagery  is  used  to 
describe  it.  These  descriptions  are  familiar  to  us.  The 
profane  use  the  language  of  these  descriptions  contemptu- 
ously. But  even  they  cannot  deliberately  consider  it  with- 
out terror.  It  is  not  in  man  to  anticipate,  without  emotion, 
interminable  ages  of  weeping,  wailing,  darkness  and  despair. 
Yet  it  is  told  us  by  a  God  of  truth,  and  even  by  a  God  of 
mercy,  that  such  will  be  the  doom  of  the  ungodly.  Let  us 
bring  this  matter  home  to  ourselves.  These  declarations 
are  not  the  less  true,  nor  the  less  interesting,  because  they  were 
made  many  hundred  years  ago.  They  are  now  made  to  us 
as  really,  as  they  were  to  those,  who  first  heard  them,  and 
who  beheld  our  Saviour's  gesture,  visage  and  divine  majesty, 
when  they  were  uttered. 

To  give  additional  solemnity  to  these  considerations,  let 
it  be  remembered,  that  ours  will  be  no  common  punishment 
should  we  die  inonrsins.  We  shall  be  distinguished  among 
reprobates  : — distinguished  by  an  unusual  load  of  infamj' 
and  pain.  Consider  for  a  few  moments :  How  early  was 
divine  truth  poured  in  upon  our  minds  !  how  early  were  we 
taught  the  first  principles  of  the  gospel!  How  many  events 
took  place  in  youth,  calculated  to  arrest  the  attention,  and 
which,  periiaps,  for  a  while  really  did  this!  '  With  what  in- 
greasing  clearness,  did  we,  in  after  years,  perceive  the  ne- 
cessity of  religion !  With  what  solemn  language  has  the 
Bible  warned  us !  With  what  tender,  affecting,  penetrat- 
ing expressions  has  it  addressed  us,  that  we  might  be  melt- 
ed, allured,  and  persuaded  !  In  what  a  glaring  light  have 
the  sacred  writers  tlisplayed  the  world  of  spirits  !  How 
has  conscience  romojiPtrafed.  and  the  Holy  Spirit  reproved 


SERMON   VI.  421 

and  excited  us  !  All  these  things  will  be  brought  to  view 
at  the  day  of  judgment,  and  will  be  the  subjects  of  perpetual 
self  reproach.  "  How  then  shall  we  escape,  if  we  neglect 
so  great  salvation  ?"  But  there  is  now  a  season  for  escap- 
ing :  not  if  we  persevere  in  sin  ;  not  if  we  reject  the  coun- 
sel of  God  against  ourselves;  but  if  we  repent  of  sin,  and 
submit  to  the  gospel.  Without  this,  the  question  th'ough 
eternity,  will  be,  not  "  how  shall  we  escape  ?"  but  how  shall 
we  endure  ?  "  Who  can  dwell  with  devouring  fire  ?  Who 
can  inhabit  everlasting  burnings?"  May  God  of  his  infinite 
grace,  deliver  us  from  making  the  inquiry,  in  the  regions  of 
woe. 


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